Leaders in the northern church : sermons preached in the Diocese of Durham

Exeter College,

Oxford.

-I.

LEADERS IN THE NORTHERN CHURCH

\

A. J. Scopino
St. Francis College
605 Pool Road
Biddeford, Maine 04005

LEADERS IN THE NORTHERN CHURCH

SERMONS PREACHED IN

THE DIOCESE OF DURHAM

BY THE LATE

JOSEPH BARBER LIGHTFOOT, D.D., D.C.L., LL.D.,

LORD BISHOP OF DURHAM

PUBLISHED BY THE TRUSTEES OF 7HE LIGHTFOOT FUND

Hontron
MACMILLAN AND CO.

AND NEW YORK
1892

All Rights reserved

First Edition 1890.
Reprinted with additions 1 89 1 , T 892.

EXTRACT FROM THE LAST WILL AND TESTA-
MENT OF THE LATE JOSEPH BARBER LlGHTFOOT,

LORD BISHOP OF DURHAM.

"I bequeath all my personal Estate not herein-
" before otherwise disposed of unto [my Executors]
"upon trust to pay and transfer the same unto the
" Trustees appointed by me under and by virtue of a
" certain Indenture of Settlement creating a Trust to
" be known by the name of ' The Lightfoot Fund for
tl the Diocese of Durham ' and bearing even date
"herewith but executed by me immediately before
" this my Will to be administered and dealt with by
"them upon the trusts for the purposes and in the
"manner prescribed by such Indenture of Settle-

EXTRACT FROM THE INDENTURE OF SETTLE-
MENT OF ' THE LIGHTFOOT FUND FOR THE
DIOCESE OF DURHAM.'

"WHEREAS the Bishop is the Author of and is
"absolutely entitled to the Copyright in the several
" Works mentioned in the Schedule hereto, and for the

vi Extract from Bishop Lightfoot's Will.

" purposes of these presents he has assigned or intends
"forthwith to assign the Copyright in all the said
"Works to the Trustees. Now the Bishop doth
" hereby declare and it is hereby agreed as follows : —

"The Trustees (which term shall hereinafter be
" taken to include the Trustees for the time being of
"these presents) shall stand possessed of the said
"Works and of the Copyright therein respectively
" upon the trusts following (that is to say) upon trust
" to receive all moneys to arise from sales or otherwise
"from the said Works, and at their discretion from
" time to time to bring out new editions of the same
" Works or any of them, or to sell the copyright in
" the same or any of them, or otherwise to deal with
"the same respectively, it being the intention of
"these presents that the Trustees shall have and
" may exercise all such rights and powers in respect
"of the said Works and the copyright therein re-
" spectively, as they could or might have or exercise
"in relation thereto if they were the absolute bene-
"ficial owners thereof....

"The Trustees shall from time to time, at such
"discretion as aforesaid, pay and apply the income
"of the Trust funds for or towards the erecting,
"rebuilding, repairing, purchasing, endowing, sup-
" porting, or providing for any Churches, Chapels,
"Schools, Parsonages, and Stipends for Clergy, and

Extract from Bishop Light foot's Will. vii

"other Spiritual Agents in connection with the
"Church of England and within the Diocese of
"Durham, and also for or towards such other pur-
" poses in connection with the said Church of
"England, and within the said Diocese, as the
"Trustees may in their absolute discretion think fit,
" provided always that any payment for erecting any
"building, or in relation to any other works in con-
" nection with real estate, shall be exercised with due
" regard to the Law of Mortmain ; it being declared
"that nothing herein shall be construed as intended
"to authorise any act contrary to any Statute or
"other Law....

"In case the Bishop shall at any time assign to
"the Trustees any Works hereafter to be written or
" published by him, or any Copyrights, or any other
" property, such transfer shall be held to be made for
"the purposes of this Trust, and all the provisions
"of this Deed shall apply to such property, subject
"nevertheless to any direction concerning the same
" which the Bishop may make in writing at the time
" of such transfer, and in case the Bishop shall at any
" time pay any money, or transfer any security, stock,
"or other like property to the Trustees, the same
" shall in like manner be held for the purposes of this
"Trust, subject to any such contemporaneous direc-
"tion as aforesaid, and any security, stock or pro-

viii Extract from Bishop Lightfoot's Will.

"perty so transferred, being of a nature which can
"lawfully be held by the Trustees for the purposes
" of these presents, may be retained by the Trustees,
" although the same may not be one of the securities
" hereinafter authorised.

" The Bishop of Durham and the Archdeacons of
" Durham and Auckland for the time being shall be
" ex-officio Trustees, and accordingly the Bishop and
"Archdeacons, parties hereto, and the succeeding
" Bishops and Archdeacons, shall cease to be Trus-
" tees on ceasing to hold their respective offices, and
" the number of the other Trustees may be increased,
" and the power of appointing Trustees in the place
"of Trustees other than Official Trustees, and of
"appointing extra Trustees, shall be exercised by
" Deed by the Trustees for the time being, provided
"always that the number shall not at any time be
"less than five.

" The Trust premises shall be known by the name
" of ' The Lightfoot Fund for the Diocese of Durham.' "

PREFACE TO THE FIRST EDITION.

FOR many years past it had been Bishop Light-
foot's intention to publish some time or other
a volume of sermons bearing upon the history of the
Diocese of Durham.

A memorandum in his handwriting gives the
whole series sketched out as follows: (i) The Celtic
Mission of lona and Lindisfarne, (2) S. Columba,
(3) S^^SiKald, (4) S^Aidan, (5) S. Hilda. (6) g.
Cuthbert. (7) The Life oLBede, (8) The Death of
Bede, (9) Benedict BJSCO& (10) Antony Bek^ (11)
Richard de Bury, (12) Bernard Gilpin, (13) John
Cosin, (14) Joseph Butler. Of these proposed sermons,
the second, seventh, ninth and tenth were never
written. In the present volume, which has been
edited for the Trustees of the Lightfoot Fund by the
Rev. J. R. Harmer, M.A., Fellow of Corpus Christi
College, Cambridge, and Chaplain to the late Bishop,

PREFACE TO THE FIRST EDITION.

the series is now given to the world in its incomplete
form, and a few notes have been added in illustration
of some of the historical allusions.

September 13, 1890.

PREFACE TO THE SECOND EDITION.

A SERMON on S. Columba recently preached
•**• by the present Bishop of Durham has been
added as an Appendix to this edition. Thus one
of the gaps left by Bishop Lightfoot in the series as
originally contemplated by him is now opportunely
filled.

January 23, il

CONTENTS.

PAGE

I. THE CELTIC MISSION OF IONA AND LTNDISFARNE.

Look unto the rock 'whence ye are hewn.

ISAIAH li. i. . i

II. S. OSWALD.

Like unto him was there no king before him, that
turned to the Lord with all his heart, and with all
his soul, and with all his might,

i KINGS xxiii. 25.
Kings shall be thy nursing fathers.

ISAIAH xlix. 23. . 19

III. S. AlDAN.

The glory of children are their fathers.

PROVERBS xvii. 6. . 37
iv. S. HILDA.

/ arose, a mother in Israel.

JUDGES v. 7. . 55

V. S. CUTHBERT.

A thousand years in Thy sight are but as yesterday.

PSALM xc. 4. . 71

xii CONTENTS.

PAGE

vi. THE DEATH OF BEDE.

// is finished.

S. JOHN xix. 30. . 87

vn. RICHARD DE BURY.

Let us now praise famous men and our fathers
that begat us.... Their seed shall remain for ever,
and their glory shall not be blotted out. Their
bodies are buried in peace; but their name liveth
for evermore.

ECCLESIASTICUS xllV. I, 13, 14. . 103

VIIT. BERNARD GILPIN.

Be ye thankful.

COLOSSIANS iii. 15. . t?i

ix. JOHN COSTN.

Thou shalt be called the repairer of the breach,
the restorer of paths to dwell in.

ISAIAH Iviii. 12. . 137

x. JOSEPH BUTLER.

And they shall see His face.

REVELATION xxii. 4. . 159

APPENDIX. S. COLUMBA.

They that seek the Lord shall not want any

good thing.

PSALM xxxiv. 10.

(Sermon by the Right Reverend B. F. WESTCOTT,

D.D., D.C.L., Lord Bishop of Durham) . .173

NOTES 191

THE CELTIC MISSION

OF

IONA AND LINDISFARNE,

D. s.

PREACHED IN THE CATHEDRAL CHURCH OF S. NICHOLAS,
NEWCASTLE-UPON-TYNE, IN THE OCTAVE OF THE DEDI-
CATION SERVICES.

November 20, 1887.

Twenty-fourth Sunday after Trinity.

Look unto the rock whence ye are hewn.

ISAIAH li. i.

AT a great crisis in their national history the
prophet directs the thoughts of the chosen people
to the lessons of a remote past. He bids them find
inspiration and guidance in the first beginnings of
their race. They were separated by a chasm of
twelve or thirteen centuries from the day when their
shepherd forefather left his far-off Syrian home to
grasp the splendid destiny which God's purpose had
marked out for his race. Yet this long interval, with
its amazing vicissitudes, had not broken the continuity
of their national life. The prosperity of a Church, as
of a Nation, depends largely on its connexion with
the past. Progress is not severance. A healthy
Church is not indeed the slave, but it is essentially
the child and the pupil, of the past. The accumulated
lessons of its bygone history are its rich inheritance,
lessons learnt alike from its failures and its successes.

Shall I do wrong then, if, on this last morning of

1—2

4 DURHAM SERMONS.

your dedication festival, I plant my foot in the pro-
phet's tracks, and invite you, the latest sons and
daughters of the Northumbrian Church, to look to
the rock whence you were hewn, to glance for a few
moments at the earliest history — the Celtic period —
of the Northumbrian Church, and to draw thence the
inspiring lessons which it promises to yield ? In
this octave of dedication services you celebrate the
transformation of the ancient parish church into the
cathedral of a new diocese ; but this building, so
transformed, is the outward embodiment, the local
symbol, of the latest development of the Northum-
brian Church — the foundation of the see of Newcastle.
Is it not then an opportune moment to revert to the
cradle of its history, and thus link together the last
days with the first in the bonds of a natural piety?
In this long lapse of time much has happened. The
English Crown, the English Parliament, the English
Nation itself, have come into being. But what then ?
The interval between this latest growth of the Nor-
thumbrian Church and its earliest beginnings is
roughly the same as that which separated the pro-
phet's utterance in the text from the call of Abraham,
the forefather of the race. The value of the lessons
is only increased by the lapse of time.

And indeed there has been no more brilliant
epoch in the history of Northumbria than those

THE CELTIC MISSION. 5

earliest days. Northumbria has never since been so
great a power in England, or indeed in Christendom,
as she was in that remote age. Northumbria bore the
chief part in the making of the English Church, as
she did likewise in the making of the English State.

Shall I be thought to overstrain my analogy, if I
begin by comparing the migration of S. Columba1
from his Irish home to the migration of Abraham
from Ur of the Chaldees, the one the initiative of
the Northumbrian Church, as the other was the initi-
ative of the Israelite people ? A voluntary exile, like
the patriarch of old, he obeyed the Divine call, and
went forth, not knowing whither he went. He chose,
we are told, as his adopted home the lonely, sterile,
unlovely island which henceforth was to bear his
name, because from its shores he could no longer
gaze on the country which he loved with a tender,
passionate love. Passionate indeed he was; pas-
sionate in his wrath, as he was passionate in his love.
His was no faultless character. He had all the
defects and all the virtues of his race in a heightened
form. He was headstrong alike in his attractions and
his repulsions — now fierce in his vindictiveness and
now melting into tenderness — a nature of the strongest
contrasts, a fountain sending forth both sweet water
and bitter. But it is not for us members of the
Northumbrian Church to lay our finger on the dark

6 DURHAM SERMONS.

blots which stained so beautiful a picture. If he was
not an apostle, not a saint, to others, at least to us,
the heirs of his self-devotion, he was both in the
highest degree. It is far pleasanter to note how the
beauty of his character shone out, and the ugliness
vanished, under the influence of his evangelistic work
in his self-chosen exile. The very incident which led
to this exile reveals the strong contrasts in his nature.
He had a quarrel about the possession of a Psalter,
which he considered to have been wrongly adjudged
to another. He stirred up a deadly strife between
clan and clan to avenge the wrong. Overwhelmed
with penitence, he pledged himself to win as many
souls to Christ, as bodies had been slain in the
murderous conflict. His exile was the expiation of
this sin, the redemption of this pledge. ' It is thou
who art my father/ said the faithful disciple2 who
accompanied him : ' I swear to follow thee, wherever
thou goest.' ' My country is where I can gather the
largest harvest for Christ.' The words of the disciple
reflect the spirit of the teacher.

And so the harvesting of souls for Christ began.
For thirty long years I on a was the centre of his
evangelistic work. Never man laboured more earn-
estly or more successfully for Christ. When the
sixth century was fast drawing to its close he passed
away, some three or four weeks after Augustine had

THE CELTIC MISSION. 7

landed on the shores of Kent. His missionary work
was altogether independent of Rome. The Roman
legions had long been withdrawn from Britain. They
had never penetrated into Ireland. But the influence
of the Roman Church was largely dependent on the
extension of the Roman Empire. Hence Celtic
Christianity grew up, a strictly native growth. The
influence of Rome for long centuries was practically
unfelt. Whether for good or for evil, the Island of
the Saints developed a type of Christian civilisation
and Christian character peculiar to itself. Long after
the English Church had submitted to the Roman
domination, the Irish Church remained essentially
free. It was not till the twelfth century, when
Hadrian3, the English pope, made over Ireland to
Henry II, that along with the English conquest the
yoke of Roman dictation was firmly riveted on the
neck of the ancient Irish Church.

This independence Columba brought with him to
his new island-home off the west coast of Scotland,
lona became now the light of Christendom. For
many generations it was the centre of the great
evangelistic movements of the time. Not England or
Scotland only, but large parts of the Continent also4,
were Christianized by these Irish missionaries, either
from their adopted home in lona or from their
mother country.

8 DURHAM SERMONS.

And what of Northumbria meanwhile? Paulinus6
had advanced northwards from the Roman mission
in Kent; he had preached for a time to our pagan
forefathers in Northumbria ; but he had made no way.
Disheartened by his patron's defeat and death, he
abandoned the field, and retired southward to a more
congenial sphere of work. The country remained
pagan still. Not a single church, not a single altar,
no symbol of the Gospel of any kind, we are told,
had been erected between the Forth and the Tees8.
For the Christian missionary it was virgin soil still.
Then lona stepped in, where Rome had failed. Some
two years after the retreat of Paulinus, Aidan left the
shores of lona, and took up his abode at Lindisfarne.
Oswald the king, educated as an exile in lona,
naturally sought thence the teacher who should win
his newly-recovered kingdom for Christ. The story
of Aidan's selection for the work is too well known to
need repetition here. It is a noble testimony to the
character of the man, his simplicity and his gentle-
ness, his absolute self-renunciation and his unflinching
faith. Never did the pure flame of the evangelistic
spirit burn more brightly in any man. He had all
the excellences of Columba, his melting sympathy,
his fervid zeal, his directness of purpose. But we see
none of the grave blots which sully the master's
character — no irascibility, no vindictiveness, nothing

THE CELTIC MISSION. 9

of the headstrong and ungovernable passion. The
capabilities of the Celtic temper were moulded and
restrained by the spirit of Christ.

It was in the year 635 — a little more than seventy
years after Columba landed in lona, just thirty years
after the death of Augustine — that Aidan commenced
his work. Though nearly forty years had elapsed since
Augustine's first landing in England, Christianity was
still confined to its first conquest, the south-east
corner of the island, the kingdom of Kent. Beyond
this border, though ground had been broken here and
there, no territory had been permanently acquired for
the Gospel. Then commenced those thirty years of
earnest energetic labour, carried on by these Celtic
missionaries and their disciples from Lindisfarne as
their spiritual citadel, which ended in the submission
of England to the gentle yoke of Christ. Not Au-
gustine, but Aidan, is the true apostle of England.

Before I pass away from this Celtic period — the
most attractive, and (in a spiritual aspect) the most
splendid, in the annals of our Church — and proceed
to speak of the Roman submission, let me dwell for a
moment on the two great facts which this history
reveals. These are the success of the Celtic preachers,
and the independence of these Celtic missions.

i. Of the triumphs of the Celtic evangelists some-
thing has been said already. If we desire to know

IO DURHAM SERMONS.

the secret of their success, it is soon told. It was the
power of earnest, simple, self-denying lives, pleading
with a force which no eloquence of words can com-
mand. But whatever may be the explanation, the fact
remains. lona succeeded, where Rome had failed.

Lest I should seem to exaggerate or to heighten
the colouring, I prefer to tell the tale not in my own
language, but in words taken from an accomplished
writer of the Roman Communion. 'From the cloisters
of Lindisfarne/ writes Montalembert, ' and from the
heart of those districts in which the popularity of
ascetic pontiffs such as Aidan, and martyr kings such
as Oswald and Oswin, took day by day a deeper root,
Northumbrian Christianity spread over the southern
kingdoms... What is distinctly visible is the influence
of Celtic priests and missionaries everywhere replac-
ing and seconding Roman missionaries, and reaching
districts which their predecessors had never been able
to enter. The stream of the Divine Word thus
extended itself from north to south, and its slow but
certain course reached in succession all the people of
the Heptarchy7.' And again, at the close of the chap-
ters of which these are the opening words he writes ;
1 Of the eight kingdoms of the Anglo-Saxon Confede-
ration, that of Kent alone was exclusively won and
retained by the Roman monks, whose first attempts
among the East Saxons and Northumbrians ended in

THE CELTIC MISSION. I I

failure. In Wessex and in East Anglia the Saxons of
the West and the Angles of the East were converted
by the combined action of continental missionaries
and Celtic monks. As to the two Northumbrian
kingdoms, and those of Essex and Mercia, which
comprehended in themselves more than two-thirds of
the territory occupied by the German conquerors, these
four countries owed their final conversion exclusively
to the peaceful invasion of the Celtic monks; who not
only rivalled the zeal of the Roman monks, but who,
the first obstacles once surmounted, shewed much more
perseverance and gained much more success8.' Sussex
still remained heathen ; Sussex, ' the smallest of all
but one of the earliest founded9;' Sussex, the imme-
diate neighbour of the Roman missionaries in Kent.
Sussex was at length stormed and taken. And here
again the conqueror of this last stronghold of heathen-
dom, though an ardent champion of the Roman cause,
was a Northumbrian by birth. Wilfrid had been a
pupil of Aidan, and his missionary inspiration was
drawn from Lindisfarne. Was I not right then in
claiming for Aidan the first place in the evangelisa-
tion of our race ? Augustine was the apostle of Kent,
but Aidan was the apostle of England.

2. The independence of the Celtic missionary
again is a patent fact, and stands out in strong
contrast to later evangelistic movements in Western

12 DURHAM SERMONS.

Europe. Rome neither initiated, nor controlled, these
Celtic missions. The missionaries owed allegiance,
not to the Bishop of Rome, but to the Presbyter-
Abbot of lona. There is no evidence that they sought
or accepted any authoritative directions from the
Roman mission in the south of England. Their
usages were different in many respects from the
usages of Rome. When these came under discussion,
and it was a question between allegiance to lona and
allegiance to Rome, they unhesitatingly chose the
former. It is probable, indeed, that if asked they
would have granted a certain precedency to the great
patriarch of the West, the bishop of the world's
metropolis, though of this there is no evidence; but it
is quite plain on the other hand that in their eyes he
had no constitutional right to command them.
Roman direction is treated as absolutely valueless by
them ; Roman wishes are disregarded. Sooner than
abandon the traditions and customs of lona for those
of Rome, they retire altogether from the field, leaving
the rich fruits of their labours to others at the very
moment when the harvest is full ripe. The Abbot of
lona — the successor of Columba — is their acknow-
ledged ruler, the ruler even of bishops, though only a
simple presbyter, their superior in ecclesiastical office,
though their inferior in spiritual functions10. From
him they receive their commission, though not their

THE CELTIC MISSION. 13

consecration ; and to him they render their account.
The bishop of Rome is in no sense their master.

But this Celtic period was brought suddenly to a
close. The rivalry between Rome and lona came to a
head. The dispute was about matters unimportant in
themselves11. There was the cut of the tonsure, a
wholly trivial matter, in which there could not be a
right or a wrong. There was the time of the Easter
celebration, which was a question of convenience
rather than principle. The real issue lay behind all
these petty disputes. It was the alternative of
allegiance to Rome or allegiance to lona. The con-
ference was held at Whitby12. On the side of lona
were all the great makers of England. Hilda the
royal abbess, Colman the successor of Aidan, Cedd
the great missionary bishop. But the fiat of the king
prevailed. lona was defeated. The Celtic brother-
hood at Lindisfarne was broken up. Colman retired
with the brothers and their scholars to their Scottish
home. 'What heart/ writes Montalembert, 'is so
cold as not to understand, to sympathise, and to
journey with him, along the Northumbrian coast and
over the Scottish mountains, where, bearing homeward
the bones of his father [Aidan], the proud but van-
quished spirit returned to his northern mists, and
buried in the sacred isle of lona his defeat and his
unconquerable fidelity to the traditions of his race?13'

14 DURHAM SERMONS.

To the English Churchman the event will suggest
other and wider reflexions beside.

So the Celtic missionaries laboured, and others
were to enter into their labours. Once again the
saying was fulfilled, ' One soweth and another reapeth.'
But an irreparable loss was inflicted on the English
Church by the withdrawal of this child-like simplicity,
this generous devotion, this fervour of missionary

»

zeal. Devout and upright men, like Bede14, even
though their sympathies might be with Rome in
the dispute, yet writing while the memory of these
Celtic days was fresh, looked back with longing eyes
on the departed glory. It was the golden age of
saintliness, such as England would never see again.

Yet along with this terrible loss the change
brought some great and immediate practical advan-
tages. To be united with Rome was to be connected
with the centre of the highest Christian civilisation
and art of the age. What the rude Celtic churches
with their walls of timber and their thatch of reeds
were to the stone buildings of the * Roman' style,
as Bede calls it15, introduced by Benedict Biscop from
the Continent, this the civilisation of lona was to the
civilisation of Rome. Moreover, Christian Rome had
inherited from heathen Rome her great capacity for
organisation ; and just here lay the main defect of
the Celtic Churches. The Celtic Churches of Ireland

THE CELTIC MISSION. 15

remained without regular parochial and diocesan
organisation for many centuries later. Still the
English subjugation brought with it the Roman
ascendancy. The English soil was more favourable
than the native Irish for organisation, and accordingly
the Celtic Church of Northumbria fared better. But
organisation was still its great want. Thus the
connexion with Rome supplied the element of pro-
gress which at this moment the Celtic Churches most
needed. Moreover, the Roman submission brought
one other paramount advantage. The development
of England demanded unity, but unity there was not.
Politically, the island was broken up into several
independent kingdoms. Ecclesiastically, there were
two independent Churches, the Celtic in the North,
the Roman in the South. The unity of the Church
was the first step towards the unity of the State. At
whatever cost this unity was attained at Whitby, and
the State soon followed in the wake of the Church.

These immediate advantages were so tangible
and so patent that it is no surprise to find men like
Benedict Biscop and Chad and Bede welcoming the
Roman submission. The tremendous ulterior conse-
quences were quite beyond the range of human
foresight.

Nor must we forget that the submission required
by Gregory and his immediate successors was differ-

1 6 DURHAM SERMONS.

ent in kind from the imperious demands of Rome in
a later age. Two centuries were yet to elapse before
the forgery of the False Decretals16 furnished a docu-
mentary basis for the claims of Rome. In exalting
the power of the Roman See Gregory exerted a prac-
tical influence second to none of his predecessors ;
he strained the authority of the patriarchal chair to
the utmost; he was far from consistent in his lan-
guage. But at least he denounces17 the title of
' Universal Bishop ' as a proud and pestilent assump-
tion, an act of contempt and wrong to the whole
priesthood, an imitation of Satan, who exalted
himself above his fellow angels, a token of the
speedy coming of antichrist.

Thus passes away 'this goodliest fellowship'
' whereof the world holds record18/ Of these splendid
traditions, of this bright example, of these evangelistic
triumphs, you are the heirs. This diocese of New-
castle still enshrines the Holy Island of Lindisfarne,
the true cradle of English Christianity. The building,
whose completion and adornment we this day cele-
brate, is in some sense a replacement of the older
sanctuary. If it is ever to fulfil its mission it will
become not only the house of more ornate and
frequent services, of a more splendid ritual, but
before all things the centre of intense missionary
and philanthropic work. After all it was not the

THE CELTIC MISSION. IJ

splendour, but the simplicity, of lona and of Lindis-
farne, that won England for Chvist. Times are
changed. The evangelistic agencies of that age
were modelled on the monastic type. None other,
so far as we can see, would then have done the work
so well. Times are changed. No one could wish
now to replace the stately pile of William of Cari-
leph by the wooden shed of Finan19. Art, music,
poetry, architecture, all the choicest adornments of
life which God has given us, these we are bound to
render to the service of the sanctuary, not selfishly
keeping our best for our private homes. But while
all else changes, the spirit is unchanged. The
simplicity, the self-devotion, the prayerfulness, the
burning love of Christ, which shone forth in those
Celtic missionaries of old, must be your spiritual
equipment now. Then, when your work is done, and
another generation shall have taken your place, it
may be that some future Bede will again trace in
words of tender and regretful sympathy the undying
record of a Christ-like life and work.

D. S.

S. OSWALD.

2 — 2

PREACHED IN S. OSWALD'S, DURHAM, AT THE RE-
OPENING OF THE CHURCH.

August i, 1883.

Like unto him was there no king before him,
that turned to the Lord with all his heart, and with

all his soul, and with all his might.

2 KINGS xxiii. 25.

Kings shall be thy nursing fathers..

ISAIAH xlix. 23.

WHAT have been the relations of the Church of
God to the kings and rulers of this world in different
ages ? What has been the influence of those relations
on its immediate work and on its permanent well-
being ? How far has it gained or lost by the support
or the opposition of the civil power? What strength,
what weakness, what education, what corruptions, can
be traced to its alliance or its antagonisms with the
State or the chiefs of the State ? These are questions
of momentous interest at all times, but never more so
than at the present season.

One signal crisis in the history of God's people,
when the alliance between Church and State, between

22 DURHAM SERMONS.

king and priest, was most close, is the reign of that
Jewish sovereign whose praises I have just quoted
from the record of the Books of Kings. Alike in the
reformation of religion and in the disasters which
followed, the grasp of the temporal power held the
Church tight, so that for good or for evil the destiny
of the one was involved in the destiny of the other.
David, Hezekiah, Josiah, these three are singled out
by the Son of Sirach20 as alone not defective in the
long list of Jewish kings. All the rest ' forsook the
law of the Most High.' But of the three thus ex-
cepted Josiah was the most steadfast, the most
earnest, the most courageous champion of religion
and protector of the Church.

The Old Testament records no more tragic
career — as men count tragic — than the history of
Josiah. A period of gross and flagrant apostasy
has preceded. His grandfather Manasseh and his
father Amon take their rank among the basest rene-
gades of the Jewish sovereignty. Manasseh indeed
repents, but Amon dies impenitent. l Amon,' we are
told, 'trespassed more and more.' Idolatry was
rampant everywhere. The worship of Baal and
Ashtoreth, of Chemosh and Milcom, all the cruelties
and all the profligacies which accompanied the foul
rites of the gods of the heathen, ran riot in the land.
Amon was murdered by his subjects. Josiah, then a

S. OSWALD. 23

young child, succeeded to this inheritance of corrup-
tion and disorder. At once everything is changed.
The young king ' walked in all the ways of David his
father, and turned not aside to the right hand or to
the left.' The book of the law was rediscovered. The
covenant with God was renewed. The land was
swept clean of its idolatry and its abominations —
clean 'as a man wipeth a dish, wiping it and turning
it upside down.' The restoration of religion culmi-
nated in a great celebration of the chief national and
religious festival, a celebration which was renowned
through after-ages. 'There was not holden such a
passover from the days of the judges that judged
Israel, nor in all the days of the kings of Israel, nor
of the kings of Judah.' What testimony more com-
plete could we desire to the fervour, the devotion, the
severe conscientiousness of this king, whose fidelity
to the God of Abraham gilded the eventide of the
kingdom with a parting glory, ere it set in darkness?
Might not the sacred chronicler with justice record
that 'like unto him was there no king before him...
neither after him arose there any like him ? 21 '

Yet the next recorded incident is that he was
cut off prematurely, cut off suddenly, cut off in his
mid-career . of pious service to Jehovah, cut off by
a heathen king at the head of a heathen host.
This was the beginning of the end. When Josiah

24 DURHAM SERMONS.

was lost, all was lost. Therefore we are told 'All
Judah and Jerusalem mourned for Josiah.' The
mourning of Hadad-rimmon22 became henceforth the
type and proverb of a great national grief. Megiddo
was a household word for a mighty overthrow.
Where else should the Apocalyptic seer23 place the
great and final conflict, when the powers of Satan
should muster against the armies of the Lord, but in
this great scene of conflict and agony, in Armageddon,
the * Hill of Megiddo ' ? For many generations the
day of Josiah's death was kept as a day of mourning
by the nation. ' All the singing men and the singing
women spake of Josiah in their lamentations to this
day, and made them an ordinance in Israel.' Had
not the men of that generation just cause to complain
that the fathers had eaten sour grapes, and the
children's teeth were set on edge ? Manasseh and
Amon had sown the wind, and Josiah must reap the
whirlwind.

Analogies have not unnaturally been sought to the
person and history of Josiah in sovereigns of later
ages. The reign of our sixth Edward lent itself easily
to such an application. The youth of the king, the
reformation of religion, these two facts combined were
enough to suggest the parallel. In both cases also the
sovereigns came to an untimely end. But here the
resemblance ceased. There was only a sharp contrast

S. OSWALD. 25

between the wasting away of the boy-king before he
had attained his sixteenth year on a lingering sick-bed,
and the mortal wound which carried off the Jewish
monarch in the prime of mature age on the battle-
field.

A truer parallel might be found in the great
Northumbrian king, whose name is borne by this
church, and whose memory we are bound this day to
celebrate. Listen to these words: 'The remembrance
of Oswald is sweet as honey in all mouths, and as
music in a banquet of wine. He behaved himself
uprightly in the conversion of the people, and took
away the abominations of idolatry. He directed his
heart unto the Lord, and in the time of the ungodly
he established the worship of God.' Might we not
imagine that we had here the language of Bede or
Adamnan describing the hero-saint of Northumbria ?
Yet the passage which I have quoted is taken word
for word from Ecclesiasticus24, with only the substitu-
tion of a name, Oswald for Josiah.

Like the Jewish king, Oswald succeeded to the
throne after a period of apostasy. The year im-
mediately preceding was the darkest in the annals
of Northumbrian Christendom. The two kings of
Northumbria, Osric of Deira and Eanfrid of Bernicia,
renounced the faith of Christ, in which they had been
brought up. Osric was the cousin, and Eanfrid the

26 DURHAM SERMONS.

brother, of Oswald25. Thus Oswald, like Josiah, suc-
ceeded to a heritage of apostasy, bequeathed to him
by his own blood-relations. In after-ages this dark
year was not reckoned by the names of the perfidious
sovereigns, but added, so Bede tells us26, to the reign
of their successor, ' Oswald, the man beloved of
God.' The apostasy of the Northumbrian kings was
not the only calamity which overwhelmed the Church.
The Northumbrian prelate Paulinus had deserted his
post, and found refuge in the South. 'This ill-omened
year,' says Bede27, ' remains to this day hateful to all
good men.' The Church was disorganised, desolated,
almost pulverised. It seemed as if Christianity would
be stamped out in these northern kingdoms.

Like Josiah, Oswald came as a restorer. From
the first moment he never hesitated. He took up his
position as a Christian, and he consistently, bravely,
faithfully maintained it to his last breath, reckless of
all consequences to himself. He rebuilt the ruined
walls of the spiritual Jerusalem. He re-created the
Church of Northumbria ; and after a reign of eight
short years he left it so strong that it had little or
nothing to fear from the powers of this world.

But if Oswald's career resembled Josiah's in the
heritage to which he succeeded, if the Northumbrian
sovereign was the counterpart to the Jewish in the
main work of his reign, and in the resolute spirit

S. OSWALD. 27

which animated this work, still more striking is the
similarity in the circumstances of their death. Both
died at about the same age, the age which has proved
fatal to the lives of so many famous men, — the thirty-
eighth or thirty-ninth year. Both received their
death-wound in battle. Both died in the moment of
defeat, leaving the pagans victorious on the field, and
bequeathing sorrow to the Church of God, for which
they had fought and conquered, had lived and died.

The reign of Oswald, his whole public career so
far as we know, eight years in all, begins and ends
with a battle. For a just estimate of his motives, his
character, and his worth, we have no better prepara-
tion than a review of these two scenes of battle.

The scene of the first battle28 is the neighbourhood
of Hexham, under the shelter of the Roman wall, the
spot marked in after-ages by the Chapel of S. Oswald.
The apostate kings have been slain in battle.
Oswald, baptized and educated as a Christian in
Scotland, comes to claim his inheritance, comes as the
champion of the Church of Christ. He is met by the
forces of the British warrior Cadwalla, the ally of the
heathen Penda, the Mercian king. The battle is
imminent A wooden cross is hastily constructed ; a
hole is dug in the ground ; the king seizes the cross,
and plants it in the earth, holds it with either hand,
while the soldiers fill in the soil. Then he cries aloud

28 DURHAM SERMONS.

to his assembled troops, 'Let us all fall on our knees,
and together supplicate the Lord Omnipotent, the
living and the true, that of His mercy He will defend
us from a proud and fierce enemy ; for He knoweth
that we have undertaken a righteous war for the
salvation of our race,' He was obeyed. This done,
at dawn of day the soldiers advanced against the
enemy. Their arms were crowned with victory, and
Cadwalla — the hero of forty battles and sixty
skirmishes — was slain. The name of the place,
Heavenfield, seemed after the event to have had a
prophetic import. Once again the visible cross had
been the standard of victory. Once again the watch-
word of the Christian warrior had been Hoc signo
vinces ; but a purer, nobler, simpler, manlier heart
beat in Oswald's breast than in Constantine's.

The second battle-field29 is a pathetic contrast to
the first. The enemy here is the heathen king, the
Mercian Penda, the old ally of Cadwalla. The scene
of battle is called Maserfield, commonly identified
with Oswestry — Oswald's Tree, Oswald's Cross, as
it was designated by the Britons. The pagan was
victorious, Oswald was surrounded by the enemy,
and slain on the field. His dying words, a prayer
for his soldiers, passed into a proverb, ' O God, have
mercy on their souls, said Oswald falling to the
ground.' What wonder that in after-times the grass

S. OSWALD. 29

seemed to grow more green on the spot where he fell,
that the very dust gathered from the ground was
thought to be endowed with miraculous virtues ?
The day of his earthly death, the day of his heavenly
birth, was August the fifth. Year by year, as the
season recurred, the monks of Hexham repaired
to the scene of his first battle, there with solemn
service to celebrate the anniversary of his last. Thus
Oswald's earliest cross was linked with his latest.

It is the special privilege of a bishop of Durham
that he is surrounded on all sides with the memorials
of an early Christendom. Just a fortnight ago I took
occasion at the millenary festival of the church of
Chester-le-Street to speak of the lessons bequeathed
to us by the character and destiny of Cuthbert. My
work to-day is a fit sequel to the former task. In the
conventional representations of sculpture Cuthbert's
mitred figure bears in his hands Oswald's crowned
head. Oswald's skull was enclosed in Cuthbert's
coffin. Oswald's parish church looks across the
Wear on Cuthbert's great cathedral. The same
man, William of Carileph, was, I believe, the builder
both of the one and of the other. Having then
spoken so lately of Cuthbert, how can I do otherwise
than speak of Oswald to-day ?

The Church is built on the foundation of the
apostles and prophets; but the upper layers of the

30 DURHAM SERMONS.

masonry are the words and works, the lives and
deaths, of the saints and martyrs and evangelists
and teachers of succeeding ages. The past has much
to teach us, if we approach it with reverence. Con-
tempt would only blind our eyes. In many things
we see further, much further, than Aidan and Oswald
and Cuthbert. Strange, if it were otherwise. But
what ground for self-complacency is there here ?
The dwarf on the giant's shoulders has a wider range
of vision than the giant. Our seat of vantage is a
giant Christendom of eighteen centuries. But let us
not deceive ourselves. Reverence is not slavery.
We may admire the zeal and devotion, the simplicity
and the faith, without acquiescing in the ignorance
or embracing the superstition, of the past. We have
need even when we are scanning the saintliest lives
to prove the spirits, that we may choose the good and
reject the evil.

What then are the lessons which Oswald has
bequeathed to us ? What has he done for us, which
demands our thanksgiving to-day ? What was there
in the character, the life, the work of the man, of
permanent value for us all ?

I. I would ask you first to consider our obliga-
tions to him as the pioneer of the Gospel in these
parts. He is the one human agent to whom more
than to any other we in these regions owe our

S. OSWALD. 31

Christianity. I spoke of him before, as having
re-created the Church of Northumbria. But in the
northern of the two Northumbrian kingdoms, the
Church can hardly be said to have existed before his
time. Bede says distinctly that ' no sign of the
Christian faith, no church, no altar, had ever been
erected throughout the nation of the Bernicians'
before Oswald planted the cross on his first battle-
field. Nor was he content with the erection of ex-
ternal symbols. He took immediate steps for the
instruction of the people. Not from Rome, but from
lona, he invited his evangelists. He himself related30
how on the eve of the battle of Heavenfield the
saintly founder of lona, Columba, the apostle of the
North, appeared to him in angelic form and shining
raiment, bidding him, ' Be of good courage and play
the man.' Hence it came to pass that the evangeli-
sation of these northern counties flowed almost solely
from Celtic, and not Roman sources. In the simple,
wise, sympathetic, large-hearted, saintly Aidan, to
whom Northumbria owes its conversion, we have an
evangelist of the purest and noblest type. Hardly a
single incident is recorded of him, which we could
wish untrue ; and there are very few Christian saints
and heroes in any age, of whom so much can be said.
I know not how it is that when so many recent
churches bear the names of Cuthbert and Oswald

32 DURHAM SERMONS.

and Bede, Aidan has been almost overlooked in our
modern dedications. Yet to whom do we owe more
than to him ? And Oswald gave us Aidan.

2. But secondly ; we trace back to Oswald the
earliest alliance of Church and State in these parts.
In the fullest and best sense Oswald was a 'nursing
father' to the Church. Oswald and Aidan worked
hand in hand together. Aidan preached, and Oswald
interpreted. As Moses and Aaron together led the
chosen people through the wilderness unto the land of
promise, as Zerubbabel the son of Shealtiel and
Joshua the son of Josedech worked together in
repairing the walls of the Holy City and in building
the House of God, so Oswald the king and Aidan the
bishop laboured with one mind and one soul for the
ingathering of the wanderers and the erection of the
spiritual temple. It is not my business now to con-
sider under what circumstances the disadvantages
may outweigh the advantages of a close alliance
between the spiritual and the temporal power. But
the ideal at least is an absolute union between the one
and the other, so that the kingdom of this world may
be the kingdom of Christ. And in those rude ages
under sovereigns like Oswald, who can doubt that the
spread of the Gospel and the consolidation of the
Church gained enormously by the alliance ?

3. But again; our thanksgiving is due also for

S. OSWALD.

33

the personal character of the king. Nursing fathers
of the Church have not always led the saintliest lives.
The character of Constantine will not bear very close
inspection. Even rapacity and greed and selfishness
may by God's good providence be used as instruments
of religious reform or spiritual advancement. But
there is always some loss in such cases. It was said
by a famous heathen writer of old81 that states would
then be governed perfectly when kings were philoso-
phers, and philosophers were kings. We may fitly
adopt and modify this saying. In the Christian ideal
of human society kings should be saints, and saints
should be kings. The combination is rare. As we
have had kings who were not saints, so also we have
had saints on the throne who were not kings.
Edward the Confessor and Henry the Sixth were in
some sense saints, but they were deficient in kingly
qualities. On the other hand, in Alfred of England
and S. Louis of France the king and the saint are
combined. In this small class of kingly saints and
saintly kings Oswald takes his rank. He was every
whit a king. In a short reign of eight years he
placed Northumbria once more united and organised
at the head of the kingdoms of the Heptarchy. He
himself became the chosen suzerain of the whole
English people. But he was not less a saint. He
was profuse in almsgiving ; he spent whole hours
D. S. 3

34 DURHAM SERMONS.

during the night in prayer. His first and his last
recorded public utterances, as we have seen, were
prayers. A cross began and a cross ended his
reign.

4. And this brings me to speak of the fourth
and last lesson which I desire to draw from Oswald's
career. The end of Oswald's life, like the end of
Josiah's, was an outrage on poetic justice. But God's
ways are not our ways. The defeat and slaughter
of men like Josiah and Oswald is a voice from God
declaring in emphatic tones to those who have ears to
hear that death is not the end of all things; that this
life is only the germ of the true life ; that the fleeting
'now' is as nothing to the never-ending hereafter.
What is the momentary death-pang, what is the
transient disaster, when brought face to face with
eternal being ? Their mortal bodies might die ; but
their work could not die; they themselves could not
die. The anniversary of Josiah's death was celebrated
by loud wailing and national lamentation. On the
anniversary of Oswald's death thanks were given to
Almighty God 'for the gladsome and holy rejoicing of
this day' — I am quoting the words of the old col-
lect32. Whence this difference ? Is it not that Christ's
passion and resurrection have shed a glory over death,
as the portal of eternity ? Christ brought life and
immortality to light. After all was the cross of

S. OSWALD. 35

suffering at Oswestry so unfit a sequel to the cross
of self-dedication at Heavenfield ?

Lord, teach us this lesson of Oswald's life, of
Oswald's death ; teach us always in joy and in
sorrow, in success and in adversity, in victory and
in defeat, to bear Thy cross now, that we may wear
Thy crown hereafter.

S. AIDAN.

PREACHED AT THE CONSECRATION OF S. AIDAN'S
CHURCH, BLACKHILL.

December 7, 1885.

The glory of children are their fathers.

PROVERBS xvii. 6.

' AT this time there befell a great slaughter, none
greater in the Church or nation of the Northumbrians.'

This is the language of Bede83, describing the
disastrous defeat at the battle of Hatfield in 633 — a
great crisis in the history not of Northumbria only,
but of England. It seemed for the moment as if the
unity and the evangelisation of England were inde-
finitely postponed. Of the allied chieftains who dealt
the fatal blow, the one the Mercian Penda34, a pagan
still, was an enemy by religion, the other the British
sovereign Cadwalla, though professedly a Christian^
yet only in semblance a friend by creed, was an enemy
by race. The Northumbrian king Edwin was slain ;
neither age nor sex was spared ; Christianity was
stamped out.

Only six years before this date Edwin had avowed

4O DURHAM SERMONS.

himself a convert to Christianity. The Roman mission-
ary Paulinus, consecrated bishop by a successor of
S. Augustine of Canterbury, had accompanied Edwin's
bride, the Christian princess Ethelburga of Kent, as
her chaplain, when she settled in her northern home.
He had preached far and wide; he had baptized whole
multitudes; he seemed to be carrying everything be-
fore him. The conversion of a king in those days was
the natural prelude to the conversion of his subjects.
The name Pallinsbourne on the Scottish frontier
still bears testimony to the energy and success of the
preacher. Meanwhile the civil and political condition
of the people was not less satisfactory. From the
Forth to the Humber Edwin reigned over an un-
divided Northumbrian kingdom. His name and
power have left behind them an imperishable
memorial in the royal city of Edinburgh. But his
authority extended far beyond the limits of his own
kingdom. He was acknowledged as sovereign
lord in the other kingdoms of the Heptarchy. It
was the first time that any English prince had held
this proud position. His kingdom was reaping the
fruits of a strong and settled government. It was
remarked that now first a woman with a babe in her
arms might have wandered from sea to sea without
fear of molestation35.

By the defeat at Hatfield all was changed. The

S. AIDAN. 41

Northumbrian kingdom was broken up again into two
provinces. The two rulers were worse than pagans;
they were apostates. They succumbed speedily to a
foreign invader. It was the darkest year in the annals
of Northumbria. Everywhere was dissolution, anarchy,
ruin. The supremacy of Northumbria in the Hep-
tarchy was gone. The hasty and superficial work of
Paulinus had come to nought. He himself bowed
before the storm, abandoned these northern kingdoms,
and sought a more tranquil sphere of labour in the
South. The night of heathendom again closed over
the land. The first chapter in the history of North-
umbrian Christianity was ended. The Roman mission,
despite all the feverish energy of its chief, had proved
a failure. A sponge had passed over Northumbria,
and scarce a vestige of his work remained.

It was not from imperial Rome, nor from Kent, the
handmaid of Rome, that Northumbria was destined
to receive her Christianity. A larger and freer spirit
must be stamped on the English Church in her infancy,
never to be obliterated in maturer age. The cradle of
Northumbrian Christianity was a bleak, lonely island
off the western coast of Scotland. Here, just seventy
years before the epoch of which I am speaking, the
tender, passionate, remorseful, sympathetic Irishman,
Columba — a Celt of the Celts — had settled; and under
his fostering care a religious house had sprung up, the

42 DURHAM SERMONS.

nursery of saints and scholars, who were to carry the
faith of Christ and the light of learning far beyond the
boundaries of the British Isles, beyond even the lofty
mountain barrier of the Alps, invading Italy itself with
a peaceful invasion. To this sanctuary of religion the
Northumbrian prince Oswald had fled as a young lad
on his father's death. There under the immediate
successors of Columba he was reared and taught the
faith of Christ. Thence he issued, a young man not
yet thirty, to recover his hereditary kingdom. The
light of dawn broke on the dark fatal year of North-
umbrian annals. His arms were crowned with triumph.
The cross was once more planted in Northumbrian
soil. The whole kingdom was again united under the
sway of one prince.

At this point begins the true history of Northum-
brian Christianity. When Oswald planted the cross
under the shadow of the old Roman wall on the site of
his earliest battle-field, we are expressly told that it was
the first erected in the northern of the two Northum-
brian kingdoms, which extended from the Forth to the
Tees. So entirely had the whirlwind sweeping over
the land obliterated the footprints of Paulinus.

The cross planted by Oswald on the battle-field,
and the victory achieved thereupon, were only the
type of the spiritual efforts and the spiritual conquests
which were to follow. Not content with fixing the

S. AIDAN. 43

outward symbol of man's redemption in his native
soil, he would plant the cross of Christ in the
hearts of his people. To lona, the home of his own
spiritual nurture, he betook himself for aid. The
response was worthy of the appeal. Just twelve
centuries and a half ago, in the year 635, Aidan,
consecrated bishop, left the shores of lona, and fixed
his head-quarters in Lindisfarne, the Holy Island of
the eastern coast, almost beneath the shadow of the
rock fortress of Bamborough, the residence of the
Northumbrian kings.

I may be pardoned this day, if I tell once again
the oft-repeated tale of Aidan's selection for the
office36. He was not the first choice of his spiritual
superiors for this arduous work. The first missionary
sent out from lona had failed signally, even more
signally than the Roman Paulinus. He returned
speedily to lona disheartened, reporting that these
Northumbrians were a stubborn and impracticable
people, with whom nothing could be done. Aidan
was present at this conference. He broke in, ' Brother,
it seems to me that thou hast been unduly hard upon
these untaught hearers, and hast not given them first
according to the Apostle's precept the milk of less
solid doctrine, until gradually nurtured on the Word
of God they should have strength enough to digest
the more perfect lessons.' All eyes were turned upon

44 DURHAM SERMONS.

the speaker. Here was the very man whom the work
demanded. The humility, the patience, the gentle
sympathy, the wise discretion, the whole character of
the man flashes out in this simple, eager utterance.

I know no nobler type of the missionary spirit
than Aidan. His character, as it appears through the
haze of antiquity, is almost absolutely faultless.
Doubtless this haze may have obscured some imper-
fections which a clearer atmosphere and a nearer view
would have enabled us to detect. But we cannot have
been misled as to the main lineaments of the man.
Measuring him side by side with other great mission-
aries of those days, Augustine of Canterbury, or
Wilfrid of York, or Cuthbert of his own Lindisfarne,
we are struck with the singular sweetness and breadth
and sympathy of his character. He had all the
virtues of his Celtic race without any of its faults. A
comparison with his own spiritual forefather — the
eager, headstrong, irascible, affectionate, penitent,
patriotic, self-devoted Columba, the most roman-
tic and attractive of all early medieval saints —
will justify this sentiment He was tender, sym-
pathetic, adventurous, self-sacrificing; but he was
patient, steadfast, calm, appreciative, discreet before
all things. ' This grace of discretion/ writes Bede37,
'marked him out for the Northumbrian mission;
but when the time came he was found to be adorned

S. AIDAN. 45

with every other excellence/ This ancient historian
never tires of his theme, when he is praising Aidan.
' He was a man/ he writes, ' of surpassing gentleness,
and piety and self-restraint.' Among other traits of a
holy life 'he left to the clergy a most wholesome
example of abstinence and continence/ ' He lived
among his friends none otherwise than he taught/
' He cared not to seek anything, to love anything,
belonging to this world/ He was incessant in his
journeys through town and country, always travelling
on foot where it was possible. Those who accom-
panied him on his walks were expected to occupy
themselves in reading the scriptures or learning the
psalms; 'a strange contrast,' adds Bede, 'to the sloth-
fulness of our own age/ He redeemed many captives,
and educated them when redeemed for the priesthood.
He rebuked the misdemeanours of the wealthy with-
out fear or favour. He was most merciful and kindly
to the poor, a very father to the wretched. On one
occasion king Oswyn had given him a fine horse, suit-
ably caparisoned, to carry him on his frequent journeys
through field and flood. A poor man came in his way
and asked an alms. He dismounted and gave the
horse to his petitioner. The king, hearing of this,
remonstrated : ' Were there not poorer horses, or other
less costly gifts, to bestow upon a beggar?' His reply
combines the quick repartee of the Irishman with the

46 DURHAM SERMONS.

earnestness of a devout Christian soul, 'What saycst
thou, king ? Is yon son of a mare more precious in
thy sight than yon son of God?38' The secret of his
power reveals itself in this rejoinder. He treated all
men, even the lowliest, not only with sympathy as
brothers, but with reverence as sons of God.

We may confidently accept everything that Bede
tells us in praise of S. Aidan. The channels through
which the information has passed were not too partial
to the theme of their eulogy. Roman supremacy
prevailed before Bede wrote. Aidan had not acknow-
ledged this foreign allegiance. He owed obedience,
not to Rome, but to lona. Along with his spiritual
fathers and brothers, he accepted the rule of
S. Columba, and he rejected Roman usages. This
was a grave offence with Bede's contemporaries. In
Bede's language Aidan's was a zeal for God, but not
according to knowledge. But Bede was a truthful
and a kindly man, and he could not withhold the
rich tribute of admiration due to the apostolic zeal
and simplicity of the evangelist of Northumbria.

Do we wonder that a character so deep and yet so
attractive drew men after it with the cords of power
and of love ? Daily, we are told, recruits came in
from the West, and ' preached the word of faith with
great devotion.' Churches were built ; crowds of
people flocked to hear the message ; lands were given

S. AIDAN. 47

for religious purposes ; monasteries and schools were
built, where English children were taught by Celtic
missionaries from Ireland and from the Scotch coast.
Aidan was both a diligent student and an assiduous
teacher. He would not have been true to his spiritual
nurture otherwise. lona was at this time the focus of
intellectual light to Western Christendom. It is a
curious fact that the great crisis in Columba's life is
said to have been a quarrel for the possession of a
book — the Battle of the Psalter — when the blood
shed through his means filled his soul with penitential
remorse and drove him to perpetual exile in lona,
there to atone for the slaughter of bodies by the con-
version of souls. Aidan saw that if the foundations
of the Church were to be solidly laid, education must
be a chief part of his work. He gathered about him
a class of the most promising lads, twelve in number,
many of them famous in after-life. He seems to have
had a remarkable insight into character. The same
appreciation, which led him to recall Hilda to his
side for an important work, would guide him in the
selection of his pupils. Among the members of his
class were Eata, his successor in the see of Lindis-
farne, and the two brothers Chad and Cedd39, the
evangelists of southern England ; and Wilfrid, the
most famous of northern Churchmen in the succeed-
ing age.

48 DURHAM SERMONS.

Aidan was the intimate friend and counsellor of
two successive Northumbrian sovereigns. This close
alliance of king and bishop contributed largely to
the progress and the evangelisation of England. Of
these two sovereigns, the first, Oswald, immediately
on his accession had brought him from his northern
home to take charge of the mission ; the death of the
second, Oswyn, preceded his own by a few days.
Thus his episcopate was co-extensive with the two
reigns.

The death of Oswyn was a fatal blow to him.
Twelve days later, leaning against a wooden buttress
at the west end of the church of Bamborough he
breathed out his soul, on the last day of August 651.
The day is fitly designated in the Calendars, 'Aidan's
Rest,' Quies Aidant. It was a tranquil close to a
tranquil life; most tranquil within, but most laborious
without.

Once again, as he mentions his death, laying aside
his Roman partialities, Bede turns aside to pay his
parting tribute of respect to so much worth. Though
not approving his Easter usage, he feels himself
constrained, he tells us, as a truthful historian to
praise what deserves praise, his diligent pursuit of
peace and love, of chastity and humility ; his spirit
superior to avarice, and contemptuous of pride and
vain-glory ; his assiduity in doing and teaching the

S. AIDAN. 49

heavenly precepts ; his industry in reading and in
vigils; his resoluteness, alike in condemning the proud
and powerful, and in comforting the feeble, in reliev-
ing the poor and upholding clemency. 'In short,' he
adds40, 'he was careful not to neglect any duty which
he had learnt from the writings of the evangelists and
apostles and prophets, but to put every one in
practice with all his might. These features,' he con-
tinues, 'I heartily cherish and love, because I believe
them to be well-pleasing to God.'

Is not the memory of such a man — the truest of
saints and the greatest of benefactors — an undeserved
inheritance which we too are bound to cherish with
affectionate reverence ? Yet, while S. Cuthbert has
been honoured with memorials far and wide, not a
single church, so far as I remember, has been dedicated
to S. Aidan within this county of Durham in ancient or
modern times. This neglect is not difficult to explain.
His divergence from the Roman usage was a fatal
barrier to a just recognition, while Rome gave the law
to Western Christendom ; and the precedent thus set
prevailed, even when Roman ascendancy had passed
away.

Aidan was succeeded by Finan, a man likeminded

with himself; and Finan by Colman. Both alike

came, as he had come, from the parent monastery of

lona. Both alike adhered, as he had adhered, to the

P. S. 4

5O DURHAM SERMONS.

usages of S. Columba. The three episcopates together
covered a period of thirty years. Then came a change.
At the synod of Whitby, despite Colman and Hilda,
the use of Rome prevailed over the use of lona by the
influence of the king. Colman, the last of the Celtic
bishops, retired with a large band of followers from
Northumbria. A new volume in the history of the
Northumbrian Church was opened, with the impress
of Rome upon its pages. The age of Oswald and
Aidan and Hilda was past.

This was the first rivet of the Roman yoke, which
was to press so heavily on England in the generations
to come. Yet it would be foolish to ignore the
immediate advantages of this submission. The
Church of England needed unity before all things.
But this was impossible, while there was one Church
in the North looking to lona for guidance, and another
in the South owing allegiance to Rome. Moreover,
the fuller development of the English Churcn required
that it should be drawn into the main stream of
Christian civilisation, which at this time flowed
through Rome. While we are thankful that the
foundations of our Northumbrian Church were laid on
the simplicity and devotion, the free spirit, the tender-
ness and love, the apostolic zeal of the missionaries of
lona, we need not shrink from acknowledging that she
learnt much from the more complete organisation and

S. AIDAN. 5l

the higher culture, of which Rome was then the school-
mistress.

Nor may we forget that the claims of Rome in
this early age were modest indeed compared with her
later assumptions. It is an enormous stride from the
supremacy of Gregory the Great, as the patriarch of
the West and the father of the English Church in the
sixth century, to the practical despotism claimed by
Hildebrand and Innocent III in the eleventh and
succeeding centuries, as it is again a still vaster stride
from the latter to the absolute infallibility asserted
by Pius IX in the nineteenth century. Was it not
Gregory the Great himself who denounced the title of
' Universal Bishop ' as a blasphemy against God, who
declared that in arrogating this title the Patriarch of
Constantinople treated the whole episcopal order with
contempt, and who maintained that the Apostles
themselves — even Peter, the chief of the Apostles —
though heads of their own particular branches, were
only members of the universal Church ?

Our act of dedication this day is a tribute to a
memory which ought to be very sacred to us all. Nor
will it stand alone. Already one new parish on the
south, and another on the north, of the Tyne have
been created, bearing this same honoured name41. The
cloud which so long has obscured the renown of this
saintliest of saints and truest of evangelists is passing

4—2

52 DURHAM SERMONS.

away. ' The glory of children are their fathers.' We
English Churchmen have a spiritual ancestry great
and glorious, such as few Churches can boast. Of all
the famous names of saintly heroes of the past, none
shines with a brighter or more heavenly lustre than
Aidan, the founder of the family. Pouring out our
thanksgiving to God to-day, we will remember the
debt which we owe to His faithful servant who claims
our homage.

There is first the most obvious obligation to him
as our first evangelist. He laid the foundations of
the Northumbrian Church deep and strong. In
sixteen years he accomplished for Northumbria and
for England a work, which in less devoted hands
might have demanded the labours of many gene-
rations.

Secondly, he is a true type and symbol of the
freedom of the Church of England. Through the
long ages of Roman domination the English Church
was the least enslaved of all the Churches. Her
statute-book is a continued protest against this
foreign aggression. Her ablest kings were the reso-
lute opponents of Roman usurpation. When the yoke
was finally thrown off, though the strong will of the
reigning sovereign was the active agent, yet it was the
independent spirit of the clergy and people which
rendered the change possible. Hence there was no

S. AID AN. 53

break in the continuity of the English Church. Of
this independent spirit which culminated in the
Reformation, Aidan, our spiritual forefather, as we
have seen, was the earliest embodiment.

And our thanksgivings are due not less for the
splendour of a great pattern. No example is so
potent as the example of a famous ancestry. It is a
strength and an inspiration to their descendants.
The fine old maxim reminds us that nobility obliges.
The baseness of degenerate sons becomes all the
more base by contrast with the worth of their fathers.
You have acknowledged the obligation to-day by the
dedication of this church. Henceforward Aidan's
name and example will be ever before you. Year by
year you will hold your parish festival ; and what
fitter time can you select for this purpose than the
last day of August — the anniversary of 'Aidan's rest'?
Thus year by year the lesson will be set vividly
before your eyes. On this bright joyful day, when
months of labour and anxiety are crowned by the
consecration of your church, what better prayer can
I offer for you, and you for yourselves, than that you
all — clergy and laity alike — may tread in the footsteps,
and be animated by the spirit, of Aidan your saintly
forefather ? With your larger opportunities, and
your wider intellectual range, what may you not
achieve, if you reproduce in your lives the humility,

54 DURHAM SERMONS.

the holiness, the unbounded self-devotion, the un-
failing sympathy and love, of this ancient servant of
God ? Believe it ; ' the glory of the children are their
fathers.'

S. HILDA.

PREACHED AT THE CONSECRATION OF S. PAUL'S
CHURCH, WEST HARTLEPOOL.

November 18, 1885.

/ arose, a mother in Israel.

JUDGES v. 7.

THE period of Israelite history comprised in the
Book of Judges is briefly summed up in one expressive
sentence ; ' Every man did that which was right in
his own eyes.' It was a period of disorganisation
and tumult. A judge arose in this place or in that.
He was acknowledged by one tribe and repudiated
by another. The nation was exposed to repeated
and disastrous attacks from the surrounding peoples.
There was no central authority at home. Again and
again Israel lay at the mercy of her enemies ; again
and again by an unforeseen deliverance the nation
was saved from extinction. It was a unique chapter
in the world's history — this career of the Jewish
people, ' persecuted but not forsaken/ ' chastened but
not killed,' ' dying, and behold it lived.'

An eventful moment had arrived in this critical
epoch when the words of the text were spoken. The

58 DURHAM SERMONS.

enemy were pressing hard upon the chosen people.
Their counsels were paralysed by the apathy of
despair. They could only hang their hands and
await their fate. Suddenly a woman's voice was
heard amidst the confusion and dismay. A woman's
hand was raised to wave them forward to battle. She
—Deborah — arose, a mother in Israel. The foe was
vanquished; the terror passed away; the sunlight
broke once more through the darkness. A fresh
lease of life was granted to the nation.

This prominence of a woman guiding the destinies
of the people has, so far as I remember, no parallel
in the great classical nations of antiquity, Greece and
Rome. They had their able and resolute women, wives
and mothers of princes, who exercised a vast influence
— too often a pernicious influence — on the fortunes of
their country ; but neither in Greece nor in Rome — at
least in their palmy days — was there one of whom it
could be truly said that she was a mother of her
people, not one who beat back the enemies of her
country and gave the land rest. Greek and Roman
history can produce more than one parallel to Atha-
liah or to Jezebel, but none to Deborah.

Standing out in Jewish history a unique and
stately figure, Deborah is herself a prophecy and a
foreshadowing of that larger dispensation, when the
Oriental and the Greek ideal of woman — as then most

S. HILDA. 59

truly fulfilling her mission when seldomest seen and
heard — should be cast away as a forgotten thing ;
when ' in Jesus Christ ' there should be ' neither male
nor female ;' but the sister and the wife, emancipated
from their thraldom, should take their place side by
side with the brother and the husband, as their
counsellors and their friends.

Not indeed that under the Gospel dispensation
the prophetess or the judge or the warrior-chieftain
should become the normal type of the functions of
womanhood, the ideal of the woman's aspirations. For
the most part, the Israel of which she is mother will
be her own home, her own social circle, her own
parish and neighbourhood. By her stronger affections
and her finer sensibilities, by her greater sympathy
and her truer tact, by her comparative physical
weakness, by the direct demands made upon her as a
wife and mother, she will commonly be guided to a
less conspicuous, but not less useful, sphere of action.
The Marys of the Gospel, the Lydia and the Priscilla,
the Lois and the Eunice of the apostolic history,
these and such as these are the types of Christian
womanhood. But ever and again a great crisis will
arise, and some heaven-sent heroine will respond to
the call. Then it is that the peasant girl will save
the most renowned throne in Europe, and the dyer's
daughter will restore the most venerated see of

60 DURHAM SERMONS.

Christendom to its ancient home and its long-lost
prestige. But a Joan of Arc and a Catherine of Siena
will only appear at long intervals on the stage of this
world's history.

A prophecy, but only a prophecy, of the woman-
hood of the higher dispensation ; a shadow of the
good things to come, but not the very image. The
song of Deborah with all its lofty patriotism, and its
exultant faith, is not the utterance of Christian lips.
Prophetess though she was, she falls short of the
Gospel ideal. Her spirit, as Coleridge42 finely puts it,
is 'the yet not tamed chaos of the. spiritual creation/
In ' the fierce and the inordinate ' of her utterances,
we are ' made to know ' through the contrast and ' be
grateful for the clearer and the purer radiance which
shines on a Christian's path.'

You will have anticipated my reasons for choosing
this theme. One subject forces itself on our notice
to-day. Met together on the morrow of the festival
consecrated to the memory of S. Hilda43, standing on
the ground which she herself trod, and almost beneath
the shadow of an ancient sanctuary dedicated in her
name, how can we do otherwise than lift up our hearts
in thanksgiving to God for her work and example to-
day ? While our lips have hitherto named only the
judge of Israel, the prophetess of Mount Ephraim,
our thoughts have reverted to the royal lady, the

S. HILDA. 6 1

saintly abbess of Hartlepool and Whitby. How can
it be otherwise? The church which we consecrate
to-day is the latest fruit of a mighty tree planted by
her between twelve and thirteen centuries ago.

It is no strained parallel to compare her with the
Hebrew heroine. The period of the Heptarchy was
to England what the period of the Judges was to
Israel. It was an epoch of ferment and disturbance,
a great seething time, when the elements destined to
compose the mighty England of the generations to
come were still struggling one with another, till at
length they settled down, and order was evolved out
of chaos. Pagan and believer lived side by side, and
fought one with another. Among Christian princes
themselves the conflicts were frequent and deadly.
Only now and then one king towered above his peers,
and forced them to acknowledge his supremacy ; just
as ever and again one judge in Israel mightier than
the rest had been recognised by all the tribes as their
supreme ruler. The Church of Christ, having a
principle of unity in herself, was the great moral
power which composed and harmonized these dis-
cordant elements. The unity of the State arose
out of the unity of the Church. In this great work of
pacification our Northumbrian Deborah bore a con-
spicuous part. Northumbria was then the centre and
focus of light to England. Hilda was in God's

62 DURHAM SERMONS.

hands a chief maker of England, as Deborah was a
chief maker of Israel.

But the comparison involves a sharp contrast Our
northern Deborah was a Christian Deborah ; like the
Hebrew heroine of old, she too led the Lord's hosts
against the foe ; but unlike her Israelite prototype, the
weapons of her warfare were not carnal. There was
nothing in her of the fierce untamed spirit, which
bristles through the magnificent faith and ardour of
the 'great dame of Lapidoth.' Her antagonism was
love. Her warfare was peacefulness. By instruction,
by example, by discipline, by deeds of kindliness and
mercy, she subdued the enemy. We are expressly
told that, while in the houses under her care, she
studiously inculcated all other virtues such as justice,
piety and chastity, yet she laid the chief stress on
peace and love. In that last late autumn night, as it
were yesterday, ere her spirit departed at cock-crow,
she gathered about her her spiritual daughters, and
with her waning breath exhorted them to keep peace
— the peace of the Gospel — one towards another and
towards all men. Though the child of a race of
warriors, and herself bearing the name of a Saxon
war-goddess44, yet she was before all things a woman
of peace. Princess and prophetess both, she had
her pagan counterparts in the British warrior-queen
Boadicea, and the Teutonic seer Veleda. The com-

S. HILDA. 63

manding spirit, the fiery energy, the sense of a divine
indwelling, she shared with one or other of them ; but
the fierceness was subdued, and the exaltation was
sanctified, by the transforming power of the word of
Christ. The gospel of peace had triumphed. The
flame, which a few years earlier had been lighted in
Northumbria by the Roman missionary Paulinus, had
flickered and died out. The true evangelisation of
this northern kingdom commenced with the mission
from lona. Three figures stand out conspicuously in
this first planting of the Northumbrian Church. Two
of these were Oswald the king, and Aidan the mission-
ary bishop. The third is Hilda, the chief educator of
the Northumbrian Church in this its earliest stage —
the inaugurator of the work which was afterwards
taken up by Benedict Biscop and Bede.

Hilda is closely connected with our own Durham.
Of the Northumbrian royal race by birth, she returned
at Aidan's bidding to Northumbria for the great work
of her life. The Tyne, the Wear, the Hartlepools —
these are our three chief centres of population and
commerce, and with all these her name is connected.
The largest town on the Durham side of the Tyne45
was originally called after an ancient chapel bearing
her name, coeval (it is thought) with the venerable
monastery of J arrow itself — though its later and
now common designation is taken from the fisherman's

64 DURHAM SERMONS.

1 sheelings ' or sheds. As recently as two centuries
ago — after the Restoration — I still find this town
described as ' S. Hild's, commonly called Sheelds.'
On the northern banks of the Wear again we are told
she had a piece of ground allotted to her, and there
she established on a small scale her first religious
community. But it was in your own Hartlepool that
she first became famous. Here she presided for many
years over a great religious house, till she migrated
hence to the still more famous abbey of Whitby, of
which she herself was foundress — the Beacon Bay, as
it then was called by a doubly appropriate name, for
it became the great centre of spiritual and intellectual
light, amidst the darkness of the heathen night, and
the twilight of the Christian dawn, to the storm-tossed
and shipwrecked on the ocean of ignorance and sin,
not in Northumbria only, but throughout the whole
of England.

Of this great benefactress of English Christendom
unhappily we know but little. All our trustworthy
information is contained in two or three pages of Bede.
Yet even these scanty notices suggest the features of
a striking personality. Of such advantages, social and
intellectual, as the age afforded, she seems to have
had her full share. She was the daughter of a kingly
race, but her stock of experience was enriched by
close intercourse with the ignorant and poor. Her

S. HILDA. 65

spiritual education again was not less wide in its
range. Two distinct streams met together in the
evangelisation of England. The one was the Roman
mission under Augustine, having its head-quarters
in Kent ; the other was the Celtic mission which
issued from S. Columba's Monastery of lona under
Aidan, and settled in our own Northumbria. Both
these streams met in Hilda, though her closest as-
sociations and her deepest sympathies were with the
latter. She had been instructed and baptized in her
girlhood, with her kinsfolk, by the Roman missionary
Paulinus ; and in her mature age she had for her
chief adviser and friend the Celtic missionary,
Aidan.

Those who live altogether in the world, and those
who live altogether apart from the world, both alike
miss some valuable elements in the discipline and for-
mation of the character. Neither advantage was denied
S. Hilda. Her life, sixty-six years in all, was equally
divided. The first half was spent among her kindred
in society : during the second half she was an inmate
of a religious house.

Her own natural gifts and capacities too, so far as
the scanty notices enable us to judge, seem to have
fitted her to make good use of these external advan-
tages. To the Celtic and Roman influences of her
Christian education she contributed the sterling sober
D. S. 5

66 DURHAM SERMONS.

qualities of a Teutonic descent. With the tact and
sympathy of a woman, she united the sound judgment
and the self-restraint of a man. ' The spirit of wisdom
and understanding, the spirit of counsel and ghostly
strength ' were hers. The great and the lowly alike
were drawn towards her. Kings and princes sought her
advice in the perplexities of statesmanship ; bishops
exchanged spiritual counsels with her. Her intellec-
tual sympathies, we may gather, were not less wide
than her spiritual, so far as the meagre opportunities
of the age gave them scope. Monasteries were then
the sole depositories of knowledge, and the sole
schools of learning. The religious house with which
she was connected was twofold. There was a side for
women and a side for men— an arrangement not
uncommon in those ages. The chivalry of their
Christianity and their race gave the precedence to
women. Hilda ruled over both. Her house was a
great training school for the clergy. Not less than five
of her pupils46 became bishops of important sees —
two of York, one of Dorchester, one of Worcester, and
one of Hexham. This last was the famous S. John of
Beverley. What wonder that all who came near her
saluted her with the endearing name of ' Mother'? a
title not as yet, it would seem, given by virtue of their
office to abbesses of religious houses, but specially
accorded to her, as we are told, by reason of her

S. HILDA. 67

signal piety and grace. She was indeed a * Mother
in Israel.'

Nor is it only as a school of theology, a nursery of
clergy, that her house demands our respect. Here
English literature was cradled. The earliest of
English poets, Caedmon, the forerunner of Chaucer
and of Shakespeare, of Spenser and of Milton, of
Wordsworth and Tennyson and Browning, received
under Hilda the training and the inspiration which
transformed him, like Amos of old, from a simple
cowherd into a prophet and teacher of men. If
English poetry, in its power, its variety, its richness,
surpasses the poetry of any other nation of the modern,
perhaps even of the ancient, world, if it be one
of God's most magnificent literary gifts to mankind,
then we must contemplate with something like re-
verential awe the house where it was nursed in its
infancy.

Did I exaggerate when I classed Hilda among the
chief makers of England in the childhood of the
English nation ? Do not the facts which I have
mentioned justify the estimate? Nay, her position
was dimly apprehended, even by those who lived
near her own time. The story is told by Bede47,
how shortly before her birth her mother dreamt that
she found unexpectedly a brilliant necklace in her
bosom of such dazzling glory that its lustre pene-

5—2

68 DURHAM SERMONS.

trated to all parts of Britain. The dream was not
a dream.

But Hilda does not stand alone. She was a type,
albeit the highest type, of a numerous band of women,
more especially in early times, queens and princesses,
who realised the prophetic foreshadowing, and became
nursing mothers of their own Israel. Shall we forget
that the two ancient universities of this land both trace
back their spiritual descent to women of royal blood
— Oxford to S. Frideswide, and Cambridge to S.
Etheldreda? And may we not here note the coincidence
that the reigns of three female sovereigns, Elizabeth,
Anne, Victoria, mark the three most signal epochs in
the history of English literature ?

We do well to step aside from time to time from
the interests of the present, and record our grateful
remembrances of bygone saints and worthies. The
oblivion of the past is not a sign of enlightenment. It
is rather a token of self-conceit, and self-conceit is
blindness. In vain we flatter ourselves that we are
giants, because we have a wider range of view
than our fathers. We are but the dwarf seated
on the giant's shoulders. The progress of mankind
is built up on the achievements of successive gene-
rations.

But at no time is this lesson more opportune than
now. We are met to-day for the consecration of a

S. HILDA. 69

building which we intend for the chief sanctuary and
home of the spiritual work in this district. How can
we duly express our thanksgiving for the past ? Clergy
and laity have worked energetically together. No
difference of opinion has disturbed the harmony of
action. Liberal gifts have flowed in from all sides.
The fabric has been raised far sooner than our highest
hopes had foreshadowed. In structure and complete-
ness it surpasses the standard which we had held
before our eyes when we commenced. This day's
work is the crown of your joy. But, though the crown
of your joy, it is only the beginning of your respon-
sibility. The visible edifice is only the scaffolding of
the invisible. The energy hitherto directed to the
erection of the material fabric must now be con-
centrated on the spiritual — the building piled up of
the souls of men and cemented by faith and love, the
temple not made by hands, the sanctuary eternal in
the heavens. This henceforward will be the task of
you all alike. But meanwhile what form shall our
congratulations take ? To whom shall the praise be
given ? Not unto us, O Lord, but rather unto those
heroic spirits of the past, the fathers and mothers in
Israel who have sown that we might reap ; rather
unto those silent and faithful workers in successive
ages, unknown and unrecorded, who have laboured
patiently that we might enter into their labours :

7O DURHAM SERMONS.

rather unto these, and yet not even unto these, except
in a lower degree. * Not unto us/ nor yet unto them,
* O Lord, but unto Thy name give the praise.' * The
Lord hath been mindful of us, and He shall bless us.
He shall bless the house of Israel/

S. CUTHBERT.

PREACHED AT THE MILLENARY FESTIVAL OF THE
PARISH CHURCH OF CHESTER-LE- STREET.

July 1 8, 1883.

A thousand years in thy sight are but as yesterday.

PSALM xc. 4.

A THOUSAND years ! What a crowd of associa-
tions are suggested by these words. What thronging
memories of the past, what solemn reflexions on the
present, what anxious hopes and fears for the future.
A thousand years ! What changes have taken place
in this long lapse of time. How many nations have
risen and fallen ; how many dynasties have flourished
and decayed ; how many tongues have died out ; how
many once famous names have been forgotten.

A thousand years ago ! We cannot by any effort
of our imagination realise the condition of England
at this remote period. Without a literature, without
a parliament, without any of those developments,
social, political, and intellectual, which make her
what she is. A thousand years ago! When the
pirate ancestors of the Conqueror had not yet left

74 DURHAM SERMONS.

their Scandinavian home to settle on the shores of
France, and the invasion of England by Norman
William was still an event of the remote and unfore-
seen future. A thousand years ago ! When the
half-legendary hero of our childhood, the great and
wise Alfred, poet, scholar, warrior, legislator, was
ruling as king over this land — the one man who
deserves to be regarded as the founder of our English
literature, the unifier of our English territory, the
chief author of our English greatness.

Is it not a striking thought that the opening of the
millennium, which we this day commemorate, should
have synchronized with the reign of a sovereign who
more than any other in the long roll of our history
combined in himself, in the fullest measure and in
perfect harmony, all those features which are truest
and best in the English character ? Yes, as we give
thanks to God this day for His manifold goodness to
ourselves, to this parish, to the Church of this land, let
us not forget to mingle with these our thanksgivings
the gratitude due to His signal mercy, who in the hour
of England's sorest need, when the land was invaded by
foreign foes, and darkness — spiritual, intellectual, and
social — was gathering fast and thick upon it, raised
up this great deliverer, as great as he was wise, as
pious and devout as he was great, the noblest type
of Englishman who has ever trod this soil. Who can.

S. CUTHBERT. 75

say what would have become of England if Alfred
had never been ?

A thousand years to man is everything, and more
than everything — far transcending the reach of his
aims, eluding even the grasp of his imagination. It
is, we might almost say, a representation of eternity
to him. But to God it is nothing at all. A single day
from sunrise to sunset, a night watch come and gone
instantaneously for the unconscious slumberer, a fleet-
ing cloud, an arrow's flight, a twinkling of an eye —
these images are powerless to describe the nothingness
of all measures of time to Him for whom is no before
or after, before whose eyes the infinite past and the
infinite future are spread as a map, to whom there is
one eternal Now.

This contrast, which engages the Psalmist's
thoughts in the text, will be impressed upon our minds
by the festival of to-day, the contrast between the in-
finite and the finite, between the eternal mind, the
abiding purpose of God, and the fleeting aims, the
varying moods, the ever-changing fortunes and vicissi-
tudes of man. For to-day we stand face to face both
with the transitory and with the abiding. With the
transitory ; for as we review this thousand years of
history we are reminded how all things human
come and go like the shadow of a dream. With the
abiding; because through all these changes of civil,

76 DURHAM SERMONS.

of intellectual, of social life, one constant thread of a
Divine purpose runs. One institution has survived
the wrecks of ages. The Church of Christ is older
than the English monarchy, than the English nation,
than English law or English literature. The Church
of Christ is the same in its essential character now as
ever, will be the same to the end of time. It is
subject to vicissitudes many and various; it has its
triumphs and its defeats ; it has its seasons of error
and sloth and incapacity and degradation, as well as
its seasons of high enterprise and deep spirituality and
energetic zeal; for it is administered by human agents.
But throughout there has been a sustaining power not
of earth; a life-germ which no antagonism of foe,
and no recklessness of friend, could extinguish — ever
reviving, ever asserting itself, ever breaking out in
fresh developments. This power is called in Holy
Scripture 'the Word of God.' 'The voice said, Cry;
and he said, What shall I cry? All flesh is grass,
and all the goodliness thereof is as the flower of the
field. The grass withereth; the flower fadeth; but
the Word of our God shall stand for ever48.'

We recall the story of the Book of the Gospels49,
Cuthbert's own book, which the monks of Lindis-
farne carried with them in those wanderings that
led them at length to the very spot where this day
we worship. They set sail for Ireland; a storm arose;

S. CUTHBERT. 77

the book fell overboard and was lost; they were
driven back to the English coast; disconsolate they
went in quest of the precious volume ; for a long time
they searched in vain; but at length (so says the story)
a miraculous revelation was vouchsafed to them, and
following its directions they found the book on the
sands, far above high-water mark, uninjured by the
waves — nay, even more beautiful for the disaster.

Does not this story well symbolize the power of
the Eternal Gospel working in the Church? Through
the carelessness of man it may disappear amidst the
confusion of the storms ; the waves may close over
it and hide it from human sight. But lost — lost
for ever — it cannot be. It must re-assert itself,
and its glory will be the greater for the temporary
eclipse which it has undergone. Yes, the fate of this
Lindisfarne volume of the Gospels is a true type of
the undying Word of God, of which it is the written
expression.

We celebrate to-day the millenary festival of the
foundation of this church. But we must go two
centuries farther back still, if we would trace its
history to the true source. We place ourselves in
imagination twelve centuries ago. We are in a lonely,
barren, storm-lashed island off the Northumbrian
coast. Cuthbert, the saintly ascetic, has retired

78 DURHAM SERMONS.

thither to his solitary cell — retired, as the event
proved, to die. He is there alone with the sea-birds,
his cherished companions. For five days the storm
prevents all communication with him. Then he is
visited by a small company of his monks from Lindis-
farne. The end is now at hand. Herefrid, the abbot,
is admitted alone. He receives the last instructions
of the saint. It is somewhere about midnight, the
hour of prayer. The departing saint is strengthened
for his long journey with the Communion of the body
and blood of Christ. Then raising his hands to
heaven 'he sped forth his spirit' — these are Herefrid's
own words — ' into the joys of the heavenly kingdom.'
Herefrid announced his departure to the brethren
outside. They were singing the psalm which has
justly taken such a prominent place in our service
to-day — the psalm, as it so happened, which was
appointed in due order for the service of that night,
Deus, repulisti nos, 'O God, Thou hast cast us out
and scattered us abroad, O turn Thee unto us again :
O be Thou our help in trouble; for vain is the help of
man.' One of the monks mounted the high ground
above the cell and held up two lighted torches — one
in either hand — the preconcerted signal; and the
brothers in far-off Lindisfarne knew that their
spiritual father was gone. They too at this very
time were chanting the same psalm, Deust repulisti

S. CUTHBERT. 79

nos. Thus the wail of the Israelites of old was flung
across this lonely sea to and fro from island to
island — the unpremeditated but fit funeral dirge for
him whose destiny in death was stranger than his
destiny in life.

The story is recorded by Bede50, who heard it from
Herefrid himself. Herefrid added that the prophetic
import of these words was fulfilled shortly after, when
several monks were driven forth from Lindisfarne by
some perils which assailed them, but God soon built
up His Jerusalem again, and restored their scattered
remnants. Yet neither Herefrid nor Bede could have
foreseen the far stranger fulfilment which was in store
long after they were laid in their graves. We may
well imagine that the monks of Lindisfarne, as
centuries later they wandered to and fro — from north
to south, and from sea to sea — bearing the body of S.
Cuthbert, knowing not from night to night where they
might lay their heads, recalled again and again the
Psalmist's wail which had wafted the saint's spirit to
the skies, Deus, repulisti nos\ and when at length
they settled in your Chester-le-Street61, they would
remember Bede's narrative, and, again in the words of
the Psalmist, break out into thanksgiving, ' The Lord
doth build up Jerusalem, and gather together the
outcasts of Israel.'

I have spoken of a thousand years, and again of

80 DURHAM SERMONS.

twelve hundred years; and I have asked you to throw
yourselves back in imagination through these long
periods, that you may trace the train of events which,
in God's providence, has led to the festival of to-day.
But why should you stop here ? God's purposes
in the chain of cause and consequence are not limited
to ten or twelve centuries. I am reminded by the very
name of this parish that long before Aidan preached,
or Cuthbert was born, God in His far-reaching pro-
vidence was laying the foundations on which the
future Church of Christ in this place should be built.
Christ came in the fulness of time — came when all
things were prepared for His coming. Not the least
important instruments in this preparation were the
Romans. Is it not a significant fact that the Evan-
gelist commences his narrative of Christ's human
birth and life with the mention of Caesar Augustus ?
If we were required to state briefly the services
rendered by the Romans as preparing the way for the
Gospel, we should say that they were twofold, order
and intercommunication. The Romans reduced the
nations to order; they consolidated the civilised
world ; they united it under one rule ; they gave it
a settled government; they placed it under the
administration of justice ; they enforced obedience to
the laws. This discipline of the world they exercised
as a great military power. Again, they provided

S, CUTHBERT. 8l

means of communication between provinces far and
wide ; they were the greatest road-makers that
mankind has ever seen ; thus they opened out the
known world to travellers. What inestimable benefits
these two results of Roman civilisation were to the
Apostles and first preachers of the Gospel I need not
say. But these very functions are embodied in the
name of this place. Chester, Castra, the military
camp, with its regularity and its discipline, represents
the one characteristic, the principle of order. The
second part of the name, the Street, the Roman road
which ran through this place, embodies the other, the
benefit of intercommunication. So, then, in the name
of your parish, you have a speaking lesson of God's
far-seeing designs ; and it will give fulness to your
thanksgiving to-day if you remember, not only what
God has done for you since Christianity was first
preached in these parts, but also how, long centuries
before, the soil was prepared to receive the seed from
the hand of the Divine husbandman.

From the thronging historic memories which this
festival more directly recalls, we may single out two
great lessons — the influence of a great personality and
the discipline of a great public disaster.

I. What was it that won for Cuthbert the
ascendancy and fame which no Churchman north
of the Humber has surpassed or even rivalled ? He
D. s. 6

82 DURHAM SERMONS.

was not a great writer like Bede. He was not a
first preacher like Aidan. He founded no famous
institution ; he erected no magnificent building. He
was not martyred for his faith or for his Church. His
episcopate was exceptionally short, and undistin-
guished by any event of signal importance. Whence
then this transcendent position which he long occu-
pied, and still to a certain extent maintains ?

He owed something doubtless to what men call
accident He was on the winning side in the contro-
versy between the Roman and English observances of
Easter. Moreover, the strange vicissitudes which
attended his dead body, served to emphasize the man
in a remarkable way.

But these are only buttresses of a great reputation.
The foundation of the reverence entertained for
Cuthbert must be sought elsewhere. Shall we not
say that the secret of his influence was this ? The ' T
and the ' not I ' of S. Paul's great antithesis were
strongly marked in him. There was an earnest,
deeply sympathetic nature in the man himself, and
this strong personality was purified, was heightened,
was sanctified by the communion with, the indwelling
of, Christ. His deeply sympathetic spirit breathes
through all the notices of him. It was this which
attracted men to him ; it was this which unlocked
men's hearts to him. We are told that he had a

S. CUTHBERT. 83

wonderful power of adapting his instructions to the
special needs of the persons addressed. ' He always
knew what to say, to whom, when, and how to say it.'

This faculty of reading men's hearts sympathy
alone can give. And Cuthbert's sympathy overflowed
even to dumb animals. The sea fowl, which bear
his name52, were his special favourites. There is a
pleasant story told likewise53, how on one occasion,
being hungry and having no food at hand, he descried
an eagle and bade his companion follow it. The
attendant returned with a large fish which the eagle
had caught in a river. He rebuked his companion,
bade him cut the fish in two, and take half back, that
God's kindly messenger, the eagle, might not be
without a dinner. Other tales too are told — perhaps
not altogether legendary — which testify to his sym-
pathy with, and his power over, the lower creation.
We are reminded by these traits of other saintly
persons of deeply sympathetic nature, of Hugh of
Lincoln followed by his tame swan, of Anselm
protecting the leveret, of Francis of Assisi conversing
familiarly with the fowls of the air and the beasts of
the field as with brothers and sisters.

But if the T was thus strong and deep, the
' not I ' was not less marked — ' Not I, but Christ
liveth in me.' His fervour at the celebration of the
Holy Sacrament manifested itself even to tears. 'He

6—2

84 DURHAM SERMONS.

imitated/ says Bede54, 'the Lord's Passion which he
commemorated, by offering himself a sacrifice to God
in contrition of heart.5 He died with Christ, that he
might live with Christ. We may see many faults in
this saint — faults more of the age than of the man.
Our reverence for him does not require us to approve
the religious ideal which drove him to many years of
solitary seclusion, or the religious temper which
branded as the worst of heretics those who observed
Easter as their forefathers had observed it. But these
errors may well be condoned in one, of whom it can
be truly said that * his life was hidden with Christ in
God.' As we read Bede's life of him, amidst much
credulous superstition we are struck with the entire
absence of that taint of Mariolatry which poisoned
the well-springs of a later theology. God in Christ,
Christ in God — this is all in all to him.

2. But let me turn for a few moments to the
other great lesson which the memories of to-day
suggest, — the discipline of a period of disaster. The
Israelite sojourn in the desert — the wanderings to and
fro, the privations, the trials, the defeats — this is the
prototype of many a chapter in the history of
churches, when God has led His people into the
wilderness — not to <:rush them, not to annihilate
them, but in the prophet's words, ' to speak comfort-
ably ' to them, to chastise with a fatherly chastisement,

S. CUTHBERT. 85

to amend, to purify, to strengthen, to train for a
greater future. So it was with these Lindisfarne
monks. We may smile at their credulity. We may
contemn their ignorance. We may scout their old-
world superstitions. But for those who have eyes to
see and ears to hear, there is a sublimity of heroism
in the faith, the constancy, the unfailing courage of
these outcast wanderers, carrying about the body of
their spiritual ancestor, ' perplexed but not in despair,
persecuted but not forsaken, cast down but not
destroyed,' reaching at length their goal and finding
in Durham a greater Lindisfarne — a sublimity of
Christian heroism which no superficial errors can
hide.

We meet together to-day with no common
feelings of joy and gratitude. We pour out our
hearts in thanksgiving to God for His manifold and
great mercies to the Church in this place during the
thousand years past. We beseech Him to accept
this fabric, renovated and adorned, as a feeble offering
of His grateful servants. We supplicate Him to look
favourably upon us in the years to come. The future
is hidden from our eyes. We know not — we cannot
know — what the next millennium, the next century,
even the next decade, will bring forth. We look
forward with the brightest hopes indeed, but not

86 DURHAM SERMONS.

without many grave anxieties also. It may be that
in some form or other He will try us again, will lead
us once more into the wilderness, will renew once
more the discipline of the Lindisfarne wanderers. If
such a trial should await us, then may we, with our
higher enlightenment and our larger knowledge, not
fall short of their patience and courage and hope.
May our faith find expression once more in the old
familiar words of the Psalmist, full of power and of
pathos, which in successive generations have touched
and solaced the hearts of mourners over the open
grave : ' Lord, Thou hast been our refuge from one
generation to another,' ' Thou art God from everlasting
and world without end;' 'A thousand years in Thy
sight are but as yesterday ;' * When Thou art angry,
all our days are gone ;' ' Turn Thee again, O Lord, at
the last ; and be gracious unto Thy servants/ ' Deust
repulistil ' Domine, refngimn!

THE DEATH OF BEDE.

PREACHED AT THE CONSECRATION OF S. PETER'S
CHURCH, JARROW.

S. Peters Day, 1881.

// is finished.

S. JOHN xix. 30.

Do you ask why I have chosen these particular
words for my text? I will answer the question by
telling you a story. It is an old story, well-known
everywhere, but best known here (at least I should
suppose) in this town of J arrow where I am speaking;
a story well-worn, but not worn out, old but fresh
still, fresh with the freshness of perpetual youth.

A man past the middle of life lay on his death-
bed, surrounded by his disciples. They were sorrow-
ing, says a bystander who relates the incident55, at the
thought that they should see his face no more in this
life. A youth was taking down some words from the
master's lips. 'One chapter still remains/ said the
lad, ' of the book which thou hast dictated ; and yet
it seems troublesome to thee to ask more of thee.'
' It is not troublesome/ said the dying man, ' get out
thy pen and prepare, and write quickly/ So the

9O DURHAM SERMONS.

hours went on. At intervals he conversed with his
scholars ; then again he dictated. At length his
amanuensis turned to him ; ' Beloved master, one
sentence only remains to be written.' ' Good/ he
replied, ' write it/ After a short pause the boy told
him that it was written. ' Good/ said he, 'it is finished ;
thou hast said truly/ And in a few moments more
he gave up his soul to God, with his last breath
chanting the doxology, familiar to him, as to us.

You have recognised the story56. The dying man
was Bede ; the book, which he dictated, was the trans-
lation of S. John's Gospel into the English tongue.

So then these solemn words ' It is finished/
appropriate at all times and in all places, have a
singular propriety in this place and at this time ; in
this place which (whatever other and varied interests
it may have for you) is known to the world at large
chiefly as the home of Bede the Venerable; at this
time, when the recent appearance67 of the latest
English translation of the Scriptures may well recall
our minds to the earliest.

* It is finished/ These words were full of meaning
to the dying man. Three completions, three endings,
more especially they appear to have suggested to his
mind.

i. There was first of all the finishing of the work
of dictation, on which he was engaged. When his

THE DEATH OF BEDE. 9 1

youthful amanuensis used the words (as he appears
to have done), it probably did not occur to him that
they were the very words of the dying Saviour on
the Cross. The last chapter, the last sentence, was
written. The loving labour, on which they had been
so long engaged, was ended. His dear master had
lived to see the completion. It was with much joy,
which even the sad thought of the approaching
severance could not quench, that he announced, 'It is
finished.'

The incident was indeed memorable, far more
memorable than it could have appeared to any there
present, to the translator, to the amanuensis, to the
sorrowing circle of scholars who stood around awaiting
the departure of their dear master. It was satisfaction
enough for them to think that one Gospel — the chief
Gospel — was now clothed in a language which the
people could understand. They could not foresee
the long, glorious, and eventful history of the English
Bible, of which this was the opening scene. To
ourselves its true significance will appear. The names
of Wicliffe and Tyndale, of Rogers and Coverdale, of
a long line of martyrs and confessors in the cause of
Biblical knowledge and truth, will rise up before us.
To ourselves it will recall the time, the thought, the
labour, expended upon this work of translation in
later generations, when it passed from individuals, who

92 DURHAM SERMONS.

took it upon themselves of their own zeal and love, to
committees and bodies of men duly authorised to
exercise a common judgment. To ourselves it will
seem to link the far-off past with the immediate
present, the age of Bede with the age of the Victorian
revisers.

What is the meaning of all this ? What signifi-
cance is there in the fact, that age after age so much
thought and labour has been expended over this one
book ? Whatever else may come of this latest
revision, one result at least has been achieved. It is
a striking testimony to the power, the worth, the
pricelessness of the book itself. Why is it that fifty
or sixty men have been content — yes, and more than
content — to spend years upon the work, to take long
journeys from the most distant parts of the kingdom,
to give their time and their thoughts gratuitously,
without even the hope of fame, — for the achievement
is the achievement of a committee, and the individual
reaps no glory? Without the hope of fame, did I
say ? Nay; with the absolute certainty of censure, of
rebuke, of misinterpretation, of imputation of motives,
of adverse criticism of all kinds. Did their prede-
cessors— better men than they — their predecessors,
whether individuals or committees, receive any better
treatment ? Was not our present Authorised Version,
which all men now with justice esteem so highly,

THE DEATH OF BEDE. 93

decried on its first appearance, accused of faults which
it had, and faults which it had not, of bad English, of
bad scholarship, of bad theology ? Did not almost
every one say then, as almost everyone says now,
' The old is better ? ' Nay, if the recent revisers are
surprised at all by the public criticisms on their work,
it is by their mildness, not by their harshness.
Judging from the experience of the past, they looked
for a far more severe verdict on their work than has
been pronounced. Why then did they undertake this
thankless task with their eyes open ? Why, except
that there is a power, a life, a spell, in that book
which drew them by its magic ? They held it an
honour, a privilege, as well as an obligation, to do
what they could to set that book before the English-
speaking people in the best form which improved
scholarship and enlarged knowledge suggested. And
now, with a feeling akin to that which suggested the
words to Bede's young amanuensis eleven or twelve
centuries ago, they say thankfully, ' It is finished.'

2. But the words, as they were taken up and
repeated by Bede, had a second meaning also. ' It is
finished,' said the youth. ' Good,' replied Bede, 'it is
finished. Thou hast said truly.' The lad spoke of the
volume of parchment, of the writing in ink. But there
was another writing written to the end, another volume
closed, at that same hour, the writing of an earthly

94 DURHAM SERMONS.

career, the volume of a human life — holy, brave,
zealous, patient, scholarly, loving — for which English-
men, and not Englishmen only, are bound to thank
and to praise the great Head of the Church to all
time. All the struggles of an intense and feeling
heart were stilled ; all the efforts of an assiduous and
eager intellect were lulled to rest ; all the conflicts of
a sensitive and anxious conscience were hushed in
peace. The last letter was spelt out; the last line
was penned ; the volume was closed, the first volume,
the volume of Time. The next volume would open
in Eternity. It was a solemn moment for him.
It was a solemn moment for us, for all English
Christians, but for you men and women of J arrow
more especially, who are the trustees of his good
deeds, and the heirs of his fame.

3. I have traced two meanings of these words
' It is finished,' as they were spoken during this last
scene of Bede's life. But is it possible to stop here ?
Can we fail to see a reference to them, as they were
spoken seven centuries before by Him who spake as
never man spake, spoken not at the supreme moment
of an individual life, not when the volume of a saintly
career was closed, but spoken in the supreme moment
of the Life of Lives, spoken over the closing of a
volume in human history ? When Bede repeats with
such marked emphasis the words Consummatum est,

THE DEATH OF BEDE. 95

'It is finished/ is it not clear that he was carried away
in imagination from the scenes immediately sur-
rounding him, saw the Saviour's body hanging on
the Cross of Calvary, and heard from His dying lips
those last words announcing the completion of man's
redemption, words which not long before he must
have dictated to his youthful scribe ? What without
the hopes inspired by these words were his literary
works ? What was his laborious life ? Mere beating
of the air, nothing more. What without this hope
was his approaching death ? Blank despair, nothing
less. Yes, all was completed in that sacrifice. The
prophecies were fulfilled ; the types were realised ;
the shadows were replaced by the substance. Sin
was vanquished. Death was annihilated. The full
ransom was paid, the full ransom for the sins of
mankind, for the sins of him Bede, for the sins of you
and me. All was over. Old things had passed away.
All things had become new. The volume was closed.
This hope, this joy, this glory, shone over the
death-bed of Bede. God grant that, when our time
comes, it may in like manner irradiate ours, yours
and mine.

But a great completion is after all only a great
commencement. Wherever we say * It is finished,'
we say in effect * It is beginning.' The goal of the

g6 DURHAM SERMONS.

past is the starting point of the future. ' Except a
corn of wheat fall into the ground and die, it abideth
alone ; but if it die, it bringeth forth much fruit/
' Except it die ' is written across the face of the
spiritual world, not less than across the face of the
natural. Dissolution, decay, disappearance, death,
this is the condition of life. Through death all things
pass into life. Is it not so in all the three cases, to
which the words ' It is finished ' are applied in Bede's
dying words ?

We say ' It is finished ' of a book. To its author
it is dead. But then only its true life begins. Like
the corn of wheat, it is sown in the ground. If it is a
fertile book, it springs up, and blossoms, and bears
fruit a hundred or a thousand fold. Generations
come and go, but still it blossoms, still it fructifies. I
referred before to the Revised Translation of the New
Testament. We have witnessed here a phenomenon
altogether without a parallel in the history of litera-
ture. The demand for it has far outstripped any past
experience of publishers, has far surpassed the
sanguine expectations of the most sanguine. It is
sold at every railway stall and canvassed in every
newspaper. And yet this is not a novel, not a
sensational story, not a book of travel or adventure ;
but an old trite well-worn book, on which some time
and patience has been bestowed to make it speak

THE DEATH OF BEDE. 97

more clearly to English readers. What the future of
this Revision may be, we know not. This is in God's
hands. But, if nothing else should come from it, was
it not worth all the time and all the labour thus to
stimulate, as it has stimulated, the reading of God's
Holy Word, thus to arrest the attention of the
careless and indifferent, thus to gather crowds about
the book of books, as more than three centuries ago
they were gathered at the first appearance of the
English Bible round the reader58, reading from the
copy chained to the desk in our great churches and
cathedrals ? May we not hope that some consciences
will be pricked, some hearts will be stirred, some souls
will be won to Christ ? May we not cherish the
belief that not a few who came to criticise will remain
to pray ?

But if ' It is finished ' means ' It is now beginning'
in the case of a book, it means this equally in the
case of a good man. Of him it is true, most true,
that, though dead, he liveth. Nay, we may go
further and say that, because dead, he liveth. The
good work which he did, the good cause which he
advocated, the good example which he left, these
remain, these blossom and bear fruit. Their growth,
their fertility is no longer impeded by any feuds and
jealousies in others, by any imperfections — faults of
temper, or of judgment, or of tact — in the man
P. S, 7

98 DURHAM SERMONS.

himself. At length they have free course. More
than eleven centuries have rolled away since Bede
trod the soil of J arrow. And still his name is fresh
among you. Still his work, his influence, his ex-
ample, are potent for good. Still, as far and wide, in
the busy upstart towns of the Transatlantic West,
and in the quiet immemorial cities of ancient India,
men read the simple story of his dying hours, the
aspiration rises in their hearts, ' Let me die the death
of the righteous, and let my last end be like his/

And if this be true of the finishing of a book, of
the finishing of a man's career, it is in a far higher
and fuller sense true of that great finishing, that
ending of all endings, the ending on the Cross. That
death was life indeed, the life of the world. That
finishing was the great beginning of a heavenly
kingdom, the beginning of a rescue of souls from sin
and death, the beginning of an ingathering of a holy
people of God, the foundation of a second and
spiritual temple, the Church of Christ

The ingathering of a people, the foundation of a
temple. As I utter these words I am recalled to the
purpose for which we are met together to-day.
There is a special sense in which you too — like the
boy scribe of Bede, like Bede himself — will repeat the
words * It is finished ' to-day. ' It is finished/ the
material fabric, the building made with hands, the

THE DEATH OF BEDE. 99

walls, the pillars, the roof, the furniture. All is
complete. Nothing is wanting. A district will
shortly be formed. An incumbent has already been
named. This parish will enter upon a new and
independent career. On this day — S. Peter's Day —
we consecrate this building with solemn prayer to
Almighty God, as the church of S. Peter. In some
branches of the Church of Christ two Apostles are
commemorated together on this day. It is the day
not of S. Peter only, but of S. Peter and S. Paul. So
we here link the two Apostles together. We associate
the new church and parish of S. Peter with the old
church and parish of S. Paul, that (like the two
Apostles of old) they may live and labour and suffer
together, as fellow-workers for Christ.

And what will be the predominant feeling of all
who take part in this day's work ? Must it not be
thanksgiving, thanksgiving from a full heart and with
joyful lips ? Thanksgiving, first and foremost, from
those whom God has prompted to build this house,
that their heart's desire has been realised, and that
they are permitted this day to see this church
consecrated to the honour of God and to the edifica-
tion of His people ; thanksgiving from the clergy that
now at length they have a fit sanctuary for the
worship of Almighty God, where the voice of prayer
and praise shall be heard continually, a fit abode

7—2

100 DURHAM SERMONS.

where all the pious feelings and all the hallowed
memories of the neighbourhood shall find a home in
the future; thanksgiving, lastly, from the people
at large, that God has dealt so graciously with them,
that He has prompted the hearts of His servants, the
donors, to this pious work, and that from their hands
they, the congregation, receive it without money and
without price.

A feeling of thanksgiving first ; and what next ?
A sense, a strong, a growing, an overpowering sense,
of responsibility. Ah, yes, here, as elsewhere, ' It is
finished/ will mean ' It is only now beginning.' The
material temple is built ; the fabric made with hands
is completed. And now begins that larger, more
arduous, more protracted work of building up the
spiritual fabric, the sanctuary not made with hands,
of piling up and cementing together the souls of men,
that the building may rise ever higher and higher,
and wax ever stronger and stronger, a glorious
edifice, a mighty fortress of truth and righteousness,
an holy temple acceptable to the Lord.

Therefore I ask your prayers, your earnest
prayers, for the services which shall be held in
this church, and the congregations which shall be
gathered therein. But above all I beseech you to lift
up voice and heart for him who shall be entrusted
with the care of this new parish, for him who — neither

THE DEATH OF BEDE. IOI

unknown nor unapproved before — henceforward will
enter upon a larger work ; that he may stir up the
gift of God that is in him ; that he may ever have in
remembrance into how high a dignity and how
weighty an office and charge he is called ; that he
may make full proof of his ministry ; and that thus
living and labouring, spending and being spent, he
may so fight the good fight, may so finish his course,
that he may receive the crown of righteousness, which
the Lord, the righteous Judge, shall give him in that
day.

' Then cometh the end ; ' then, and not till then.
Then at length all is finished. Then the grave shall
give up her dead. Then the seals shall be broken
and the books shall be opened. Then we all, you
and I, shall stand before the judgment-seat of Christ,
stript of our disguises, that we may receive each
according to his works. God grant that we may find
joy and peace in that terrible, that glorious day.

RICHARD DE BURY.

PREACHED IN DURHAM CATHEDRAL, AT THE JUBILEE
COMMEMORATION OF DURHAM UNIVERSITY.

S. Peter's Day, 1882.

Let us now praise famous men and our fathers
that begat us. . . . Their seed shall remain for ever,
and their glory shall not be blotted out. Their
bodies are buried in peace; but their name liveth for
evermore.

ECCLESIASTICUS xliv. I, 13, 14.

Quid retribuam Domino pro omnibus quae retribuit
mihi? — 'What shall I render unto the Lord for all
the benefits that He hath rendered to me ? '

This question is asked in the Psalmist's words
by an eminent bishop of Durham59 more than five
centuries ago, the most learned man of his country
and age. The answer, as might be expected, is a
scholar's answer. He had asked himself again and
again, he writes60, what pious service would best please
the Most High God and confer the greatest benefit
on the Church Militant; and lo, a troop of poor
scholars presented themselves to the eye of his mind.

IO6 DURHAM SERMONS.

These were they who might have grown up into
strong pillars of the Church; but, though thirsting
for knowledge after the first taste, and apt students
of the liberal arts, yet for the sake of a livelihood,
they were forced, by a sort of apostasy, to return to
mechanic pursuits, to the great loss of the Church
and to the degradation of the whole clergy. So, he
adds, his compassionate affection took the special
form of providing poor scholars not only with the
exigencies of life but also with a supply of useful
books.

Here breathes the noblest spirit of the munificent
benefactors in the past. What shall be the spirit of
our response, who are the recipients of such bene-
factions ? For this same question, which Richard of
Bury asked himself many centuries ago, must be
asked and answered to ourselves by us on this our
Jubilee Celebration, ' What shall we render unto the
Lord for all His benefits ? '

The words of the text will be familiar to not a
few here, as forming part of the special lesson in the
Commemoration Service in many of our older col-
legiate and academic foundations. They will suggest
an answer to our question, though only a partial
answer. If we can do nothing else, we will at least
pour out our hearts in thanksgiving this day; we
will praise famous men of old, our ancient bene-

RICHARD DE BURY. IO7

factors, our spiritual and intellectual forefathers, that
through our praises their good deeds may redound to
the honour and glory of God.

But how can we appropriate such language to
ourselves? Our University is the child of yesterday.
It cannot trace its pedigree back through a long line
of illustrious ancestry. This day's gathering places
the fact beyond the reach of concealment or self-
deception. We have among us the first proctor61, the
earliest fellow, one, perhaps more than one, of the
original undergraduates of Durham, still active and
vigorous with a prospect of some years of useful-
ness before God shall call them to their account.
All this reminds us that we are still young, very
young.

Very young, yes ; but very old at the same time.
It has been the special privilege of this University,
that, though so recently created, it inherits traditions
and associations, not less ancient and not less sacred
than those which cluster about the walls of the most
venerable colleges in Oxford or Cambridge. Is it a
small thing that you are housed in the Norman keep of
the Conqueror and the unique gallery of Pudsey and
the lofty and spacious hall of Hatfield and Fox62, that,
together with these relics of a splendid past, there are
stamped on your walls the arms of Tonstall, of Cosin,
of Crewe, of Butler, of Barrington — of the wise, gentle,

IO8 DURHAM SERMONS.

loving, learned pastor, of the diligent, precise, aesthetic,
loyal, ecclesiastical ruler, of the munificent, open-
handed donor, of the profound, reverential, modest
Christian philosopher, of the large-hearted, kindly
philanthropist and patron of education — thus holding
ever before your eyes the memorials of all that is
truest and best, all that is most instructive and most
inspiring, in the later history of the Durham Epis-
copate, all those several elements which combined
make up the ideal of the Christian scholar and the
Christian minister, the man of God made perfect,
throughly furnished unto all good works ? And
again I ask, is it an insignificant privilege that your
University has grown up beneath the shelter of this
venerable Cathedral, with all its rich historic associa-
tions, with all its glories of architectural genius and
skill, with that singularly happy combination of
human art and natural feature which renders Durham
unique among the cathedrals of England — I might
almost say, of Christendom ? And last of all, as
you meet morning after morning amidst the archi-
tectural monuments of Pudsey and Langley in the
Galilee, do you not reflect with reverence and thanks-
giving— you teachers and you students — that, kneel-
ing there in prayer, you have in your midst a far
more impressive memorial than these in the simple
tomb of a great man63 of the remoter past, pious,

RICHARD DE BURV. IOQ

gentle, affectionate, studious, learned — a true pattern
for all scholars and all masters to the end of
time ?

Have you eyes to see ? Here then is your
historical inheritance; and what fairer estate could
you desire? Here is your ancient lineage; and
what more illustrious ancestry could any student
boast ? Yours are the associations which inspire ;
yours is the nobility which obliges. You are sur-
rounded by a great cloud of witnesses. On you a
necessity, a strong necessity, is laid.

I. I bid you bear me company, first of all, while
I journey far back into the remote past, and I will
show you the cradle of your race. The time is the
middle of the sixth century. The scene is a lonely
island off the western coast, beaten by the Atlantic
surge. This lona — this bleak, barren patch of land
— is the spiritual and intellectual metropolis of
Western Christendom. Here is the centre of civilisa-
tion, of learning, of light and truth for the nations.
Here is the simple home, which dependent seats of
study and evangelistic work recognise as their mother.
Here lives the simple presbyter to whom bishops and
Churches in far distant lands bow as their acknow-
ledged chief and guide. From Columba's monastery
Aidan goes forth on his mission to Northumbria.
The Holy Island on the eastern coast answers to

IIO DURHAM SERMONS.

the Holy Island on the western. The beacon fire of
Lindisfarne flashes on the glorious light signalled from
the beacon fire of lona. Aidan, settled in his new home,
gathers about him twelve pupils — true image of the
apostolic College. This little band of scholars is the
foreshadowing, the forerunner, the true inauguration
of your University of Durham. Ah, fellow-students,
is it not an inspiring thought for you and for me,
that through the long darkness of the ages these
streamers of our northern aurora shot their glories
glowing and quivering athwart the midnight sky, and
gladdened the souls of men ?

2. Now again retrace your steps and travel for-
ward through a century. What do you then find ? The
central light of Christendom is no longer on that lonely
western island. It must be sought now between the
banks of the Tyne and the Wear. In his twin monas-
teries Benedict Biscop64 collects together all the best
learning and all the best art of his time. A great
traveller himself, he accumulates in these his homes
the appliances of civilisation and instruction acquired
on his many travels. Whatever lessons Ireland or
Gaul or Rome were able to teach are gathered into a
focus there. S. Peter at Wearmouth and S. Paul at
J arrow are the two eyes of religion and education. The
learning of Benedict Biscop's foundations culminates
in Bede. He was diligent beyond the common

RICHARD DE BURY. Ill

diligence of the student. He was versed in all the
knowledge accessible in his day. He wrote largely
and on divers subjects. He lived writing, and he died
writing. And his position too in the transmission of
learning through the dark ages was unique. The torch
which had been passed from lona through Lindis-
farne to Jarrow was transmitted by Bede's hands from
Jarrow to York. Through Alcuin's school at York65
the light of learning was diffused over Western Christ-
endom, and gleamed through the midnight till the
dawn of a brighter day. Again, I say, what a thought
is this for you, you worshippers round the tomb of
Bede.

3. An interval of several hundred years elapses.
We have now reached the middle of the thirteenth
century, a marvellous age of precocious literary,
artistic, and political activity, in which England held
a foremost place — the era of Roger Bacon and Robert
Grosseteste and Simon de Montfoft — the dawn of
scientific invention, the birth-time of our parlia-
mentary institutions, the zenith of scholastic philo-
sophy, an age of architectural genius and fertility to
which the history of mankind offers no parallel. It
was likewise the age of great academic developments.
Then it is that we trace the first beginnings of a
collegiate system, which, though not confined to
English universities, has in them struck deeper roots,

112 DURHAM SERMONS.

and attained a fuller and fairer growth, than elsewhere.
Of this magnificent tree Durham claims the honour
of sowing the seed. The earliest of our existing col-
leges owes its origin to the munificence of William of
Durham66, the founder of University College, Oxford.
His example was rapidly followed by Walter of
Merton in Oxford, and Hugh of Balsham in Cambridge.
From that time forward colleges grew and multiplied,
till they became, as they continue to this day, the
pride and glory, the distinctive characteristic, of our
old English academic institutions. Thus when a
later William of Durham67, fifty years ago, taking
counsel with the Dean and Chapter of his day,
resolved with them to found a university here, which
should not only be an examining body, like the coeval
University of London, should not only maintain a
professorial staff for the education of students, like
the universities of . foreign lands, but should like-
wise embody in itself, as an integral part of its
system, the collegiate life of the older universities,
and when for this purpose he resigned the. old
palace-fortress of his princedom to be the home
of such a college, he did but tread in the foot-
steps of his namesake, the father of the colleges of
England. University College, Durham, founded by
the liberality of an Oxford man in the nineteenth
century, was the just recognition and return for

RICHARD DE BURY. I 1 3

University College, Oxford, founded by the munifi-
cence of a Durham man in the thirteenth.

4. We pass over another century. The charac-
ter of the age is changed. The hopes of the thirteenth
century were not realised by the fourteenth. The
promise of a rich harvest had been cruelly blighted.
The religious orders had fallen away from their first
love, equally in their spiritual aspirations and in
their intellectual earnestness. There was a general
decay of learning. The age of feudalism was gone ;
the age of chivalry was waning. Old things were fast
passing away ; and yet the new order had not taken
their place. Troubles within and without were
multiplying. There were fierce internal struggles,
the forerunners of the still more terrible civil conflicts
of the Roses. The brilliant but ruinous continental
wars had begun — destined for some generations by
their phantom glory to lure England aside from the
path of true progress. There was much splendour
still, but it was the splendour of the full-blown flower
which the first breath of wind scatters in desolation.
In this age of growing gloom, the bishop's manor-
house at Auckland shone like a bright star in the
darkness. Richard of Bury would have been remark-
able in any age. He was 'a man/ writes Petrarch68,
' of fervid genius.' In an age when books were scarce,
his rooms were strewn with books. He had gathered
D. S. 8

114 DURHAM SERMONS.

them together from far and near, at home and abroad.
They were his cherished companions, his bosom friends.
But it is not as the devoted student and the widely-
read scholar that he deserves our attention to-day.
He was also the patron of academic learning in a
novel way. His rich library — rich at least according
to the ideas of the time— he left to Oxford. The poor
scholars of William of Durham, the nucleus of Uni-
versity College, were not the only Durham foundation
at Oxford. There was also a Durham College —
developed at a later date into Trinity College — an
offshoot and dependency of the Benedictine monastery
of this cathedral — endowed and consolidated, if not
founded, by this Richard of Bury. And we reflect
with pleasure to-day, that this foundation, which traces
its origin to Durham, has repaid the debt thus in-
curred by giving to your University the present heads
of your two colleges. But it was another act of re-
ciprocation which I had chiefly in view when I named
Durham College in Oxford. To this college Bishop
Richard left his rich collection of books for the
use of the University at large, giving very minute
directions how they should be preserved, and under
what cautions they should be lent69. This, so
far as we know, was the first beginning of a uni-
versity or college library in England on any
considerable scale — the true progenitor of the Bod-

RICHARD DE BURY. 115

leian. Thus here again, as in the case of collegiate
foundations, the honour of the prerogative act rests
with Durham ; and when some thirty years ago
Martin Routh, the venerable head of Magdalen
College, bequeathed his excellent library to you,
he only followed the precedent, and reciprocated the
benefaction, of a bishop of Durham five centuries
earlier.

5. I will ask you again to travel with me
two centuries further down the highway of time. The
death-warrant of the old order is issued. Not England
only, but all Europe, is convulsed with the birth-throes
of a new age. The great Reformation has swept away
the monastic houses. The cathedral foundations have
been reconstituted. Dean and Canons have taken the
place of Prior and Monks. So far Durham did not
fare differently from any other cathedral. But the
academic traditions specially connected with Durham
were not forgotten in the general change. The obliga-
tions imposed by the connexion with Durham College,
Oxford, were recognised ; and in the charter it was
stated as one main intention of the foundation that
youth should be instructed in liberal studies. But
beyond the boys of the Grammar School, the idea
recognised in the charter found no realisation in fact.

6. Again another century elapses. It is once
more a season of upheaval and convulsion. A

8—2

1 1 6 DURHAM SERMONS.

political revolution has taken the place of a religious.
At this crisis the project of an academic foundation at
Durham is definitely revived. The Lord Protector70
is petitioned to found a college here. The petition is
granted on the ground that it may conduce to 'the
promoting of learning and piety in these poor, rude,
and ignorant parts ' ; and so an institution is created,
bearing the title of ' the Master or Provost, Fellows
and Scholars of the College of Durham, of the founda-
tion of Oliver, Lord Protector of the Commonwealth
of England, Scotland, and Ireland.' But the death-
stroke of the Protector was the death-stroke of this
institution. In the words of a contemporary complaint
it was by his decease ' left an orphan, scarce bound up
in its swaddling clothes/ The University of Durham
was not destined to have such a beginning.

7. Once again there is a lapse of two centuries ;
and the hope so long deferred is at length fulfilled.
The institution which had been foreshadowed amidst
the agonies of the great Reformation, which had been
prematurely attempted amidst the troubles of the
great Revolution, was born into life with the birth-
throes of the Reform Bill. The college, which Crom-
well had designed to build upon the ruins of the
Chapter and the episcopate, was at length founded by
the joint action of the bishop and the capitular body.
The Palatine jurisdiction had had its day. Its glories

RICHARD DE BURY. llj

passed away, not without many regrets. But it stood
condemned as an anachronism. A more appropriate,
though less dazzling, environment was henceforward
to encircle the see of S. Cuthbert. The distinctive
coronet of the Durham mitre71 assumed a new meaning.
There is a crown of knowledge, as well as a diadem of
sovereignty. The last Lord of the Palatinate became
the first Visitor of the University. Van Mildert72 was
the fit link of transition between the old and the new
— at once the prince of lordly hospitality and munifi-
cence, and the scholar of student tastes and feeble
health and simple abstemious habits of life. The
foundation of the University was a matter of anxious
and absorbing care to him. 'The excitement,' he
writes, 'occasioned by the intense interest of the
subject now constantly occupying my thoughts is
more than a broken constitution like mine will bear;
and before our projects can have taken root I fear my
feeble energies will have withered away ; but if the
cause thrives, the sacrifice of the remainder of a brief
existence here will have been well made.' Touching
words these, which should secure for him a large
place in your heart, as you had a large place in his.

Of others your founders and benefactors the time
would fail me to tell. Of those rulers and instructors
— early and late — to whose wise supervision and
patient teaching and energetic labours this Univer-

Il8 DURHAM SERMONS.

sity is hardly, if at all, less indebted than to its bene-
factors in a narrower sense, this is not the place to
speak. But these will not be forgotten by you, as you
lift up your hearts in thanksgiving to God in praise of
your spiritual and intellectual fathers, ' by their know-
ledge of learning meet for the people, wise and elo-
quent in their instructions73.' Heirs of the traditions
of lona and Lindisfarne, of Jarrow and Wearmouth !
Sons of Columba and Aidan and Bede ! Latest born
of a long line of illustrious forefathers, remember
what is due to this ancestry, what is due to your own
generation, what is due to yourselves. Above all and
before all, remember what is due to God, the giver
of all. Fundamenta vestra super montibus sanctis™.
'Your foundations are on the holy mountains.' 'Other
foundation can no man lay than that which is laid.1
Forget not this. Then in the far-off ages to come, as
they sing the praises of their fathers which begat them,
remote generations will say of you, as you say of
those your forerunners and benefactors in the distant
past, ' The Lord hath wrought great glory by them
through His great power75.' Then the ruthless storms
of circumstance will beat against your house, and the
devastating flood of time will sweep over it, in vain ;
for it is founded upon a rock — the Rock of Zion, the
Rock of Ages.

From Richard of Bury I started ; with Richard of

RICHARD DE BURY.

Bury let me end. When Bishop Richard's soul
migrated hence, his four seals, we are told, were
delivered to the Chapter and broken up ; and from
the precious metal thus obtained was fashioned a
chalice76 for the sanctuary of this Cathedral. These
things are an allegory, are they not ? All our
characteristic gifts, all our inherited privileges, all our
official opportunities and powers, all that bears the
impress of the man, all that is typified by the seals —
what nobler destination for these, than that, melted
and fused in the Great Refiner's fire, they should be
remoulded into a vessel of the Spirit, meet for the
House of God, fulfilled with the graces and benedic-
tions which flow from the crucified Christ, that they
may be poured out thence and dispensed for the
strength and solace and refreshment of the souls of
men ?

BERNARD GILPIN.

PREACHED IN THE PARISH CHURCH OF HOUGHTON-
LE-SPRING, AT THE TERCENTENARY COMMEMORATION OF
BERNARD GILPIN.

Feast of S. Philip and S. James, 1884.

Be ye thankful.

COLOSSIANS iii. 15.

THANKFULNESS — the feeling of the heart — thanks-
giving— the expression of that feeling — these hold a
foremost place, I had almost said, the foremost place
among the duties of Christ's servants in the teaching
of S. Paul.

It is so here. Quite unexpectedly, quite abruptly,
the injunction is thrust upon his readers. It has no
special reference to what has gone before; it is no
obvious introduction to what follows after. But it
must have a place. Whether in season or out of
season, it matters not. This duty of thankfulness,
this obligation of thanksgiving, must not be forgotten.
It is of all times and all places. Nor is the Apostle
satisfied with once enforcing it. Two verses lower
down he repeats it with increased emphasis, lest it

124 DURHAM SERMONS.

should be overlooked : ' Whatsoever ye do in word or
deed, do all in the name of the Lord Jesus, giving
thanks to God and the Father by Him.' It must be
the never-failing accompaniment of every word
uttered, of every action done.

And so elsewhere. A thanksgiving forms the all
but universal commencement of his letters. Thanks-
giving is the crown of Christian worship ; thanks-
giving is the purpose for which the Church exists.
The glory, which redounds to God through the
thanksgiving of His people, is the ultimate end and
aim of their being. The thankful heart, the thankful
lips, the thankful life, these alone fulfil the purpose
for which they were created.

And the Church has caught up and prolonged the
Apostle's teaching. To the highest act of Christian
worship, to the service which links us most closely
with our Lord, the Holy Communion of His Body
and Blood, she has given, as its proper right, the title
of thanksgiving, Eucharist; thanksgiving for God's
gift of His only-begotten, thanksgiving for the sacri-
fice upon the Cross, thanksgiving for our participation
in that sacrifice, for our cleansing and sanctification
through the shedding of that blood. In that one
eucharistic service we gather up, as it were, all
special thanksgivings for all special mercies, we fulfil
the apostolic injunction, ' Do all in the name of the

BERNARD GILPIN. 125

Lord Jesus, giving thanks to God and the Father
by Him.' The transcendent mercy of Christ's death
on the Cross, which we set forth in that Holy Sacra-
ment, unites, harmonizes, illumines, glorifies all lesser
mercies which we owe to God's goodness.

But while thanksgiving is never misplaced and
never ill-timed, it is nowhere more appropriate than
on an exceptional occasion like the present, the day
of S. Philip and S. James, set apart as the tercentenary
commemoration of your own local saint and hero,
Bernard Gilpin77. Whether we consider the festival of
our Church calendar, or whether we contemplate the
epoch of which the tercentenary celebration reminds
us, or whether our eyes are centred on the particular
man, we have abundant cause for thanksgiving.

i. First and foremost ; what sources of thank-
fulness does the apostolic anniversary itself suggest ?
If the festival of S. Thomas teaches the lesson of
doubts overruled, and scepticism convinced, by the
power of the Cross; if the festival of S. Matthew
presents to us the temptations of secular callings
overcome, and worldliness sanctified, by the presence
of Christ ; if the festival of S. Stephen throws a halo
of glory over the sufferer for Christ, and administers
strength and comfort to the persecuted, has not the
festival of S. Philip and S. James likewise its special
message to our souls? What corresponding lessons

126 DURHAM SERMONS.

of thanksgiving do the notices of Philip, the foremost
of these two Apostles, suggest? Our thoughts are
recalled to those earliest scenes on the shores of the
Galilean lake, the very birthday of the Church of
Christ. Philip belongs to the first group of four — all
natives of Bethsaida, * the house of fishing ' — who at
Christ's calling left their all and followed Him, that
they might become fishers of men. But this name
not only reminds us of the first foundation of the
Church of Christ. It recalls likewise the universality
of His Church. Philip summons to Jesus' presence
Natha.nael, the true Israelite in whom there is no
guile. Philip— the same Philip — is afterwards the
means of introducing to the Master those Greeks who
came to worship at the feast, the first and only
Greeks of whom we read in such a connexion. Thus
he is the forerunner of a Stephen, the forerunner of a
Paul. In his action he typifies the great truth, which
the Church embodies, that Christ recognises no dis-
tinction between race and race. I seem to see there-
fore why the framers of our present Lectionary, while
they provided special lessons for this festival in the
three other cases, permitted the second lesson for the
evening service alone to remain undisturbed, as it
occurred in the ordinary course of scripture reading —
this third chapter of the Epistle to the Colossians, —
because in it is enunciated the great principle which

BERNARD GILPIN. 127

was embodied in the few notices of Philip's work;
' There is neither Greek nor Jew, circumcision nor
uncircumcision, barbarian, Scythian, bond nor free;
but Christ is all, and in all/ Yes, at length the
visions of psalmist and prophet are fulfilled ; the
distant islands bring their offerings to the God of
Israel; the children of the far-off North gather
together to the sanctuary of the spiritual Jerusalem.
So then, when we commemorate Philip's work, we are
reminded of all the vast consequences which flowed
from his initial act, flowed ceaselessly and are flowing
still through the long centuries — of Paul, the great
Apostle of the Gentiles; of Columba, our spiritual
forefather, the abbot of lonely lona ; of Aidan, the
gentle, sympathetic, devoted missionary, the first
evangelist of these Northumbrian shores. Should we
not therefore open wide the flood-gates of our thanks-
giving, that it may flow freely, and rise up to the
throne of grace ? We, the Gentiles, we, the barbarous
islanders of the far-off West, are the direct heirs of
Philip's work transmitted through the ages.

2. But secondly ; the word ' Tercentenary ' sug-
gests another abundant topic of thankfulness.

We are reminded of the great crisis — the greatest
in the long course of its history — through which the
Church passed three hundred years ago. The life of
Bernard Gilpin spanned the whole period of the

128 DURHAM SERMONS.

English Reformation from its first impulse to its final
consummation. In the very year of his birth Luther
fixed his famous theses to the church-door at Witten-
burg. Here was the primary step in a movement
which spread far and wide, the one overt act from
which we may date the commencement of the Refor-
mation throughout Europe. Again, when Bernard
Gilpin breathed his last, the plottings of Spain and of
the Papacy against England were at their height,
plottings which culminated soon after in the Spanish
Armada. This may be regarded as the last scene in
the great religious drama, as the other was the first.
The dispersion of this huge armament, destined for
the spiritual and political slavery of England, crowned
the work of the Reformation, and set her free to
develope her capacities without molestation from
foreign tyranny. Looking back on the Reformation
from the vantage ground of three centuries, we may
criticise the faults without depreciating the blessings.
We may deplore the selfishness and greed of some
agents ; we may mourn over the timidity and incon-
sistency and time-serving of others ; we may lament
the extravagances, the shortcomings, of the move-
ment itself. But the fact remains that after every
deduction made for these defects, it has been fraught
with incomparably great blessings, religious, social,
intellectual, political, to England and to the world.

BERNARD GILPIN.

We at least who have lived to see the errors of Rome
stereotyped and the tyranny riveted by the promul-
gation of the doctrine of Papal Infallibility ought not
to be insensible to the blessing which fell to England's
lot, that three centuries ago England's Church threw
off the yoke of the oppressive despotism, that during
this period she has developed an independent life, that
she has grown with the growth of the English people,
and spread with the spread of the English tongue, that
she has ramified throughout the known world, and
that thus a central standard is erected round which
the Churches of the future may rally, and a strong
fortress is reared which the growing infidelity of the
age will assail in vain. Surely, surely, we shall pour
out our hearts in thanksgiving to-day to God, for
bestowing upon England and the English Church
this His inestimable benefit. If the foundation of
the Church is the first cause of thankfulness, the
Reformation of the Church must be the second.

3. But thirdly and lastly ; we are met together
to-day for the special commemoration of one man.
If the channel of our thanksgiving is thus narrowed,
it will not flow the less fully or strongly on that
account. Of all God's gifts to mankind the highest,
noblest, most precious is the gift of a saintly ex-
ample, a saintly life. Such a boon He has bestowed
on you, the people of Houghton, in him whom we this
D. S. 9

130 DURHAM SERMONS.

day commemorate. Other parishes in this diocese
likewise are linked with his name78; but your con-
nexion with him was the longest, the closest, the
latest, the most enduring. Here he lived, and here
he died. For a whole quarter of a century this
parish was the scene of his labours. And as you
are his crown of rejoicing, so is he yours. Other
rectors not a few you have had, good men and
famous men, from age to age ; but a fragrance,
a beauty, a halo of saintly glory, rests on the name
of Bernard Gilpin which rests on none other in the
same degree. Houghton is known and honoured for
his sake.

A truly good man's career is a rich inheritance
for any parish. It propagates by its influence in life,
and it fructifies by its example after death. It is a
continuous living parable of God's mind and will.
It is God's truth translated into action, a book easy
to be understood, known and read of all men.

Bernard Gilpin was the true product of the English
Reformation, born with its birth, growing with its
growth, yielding up his spirit to God at the moment
of its consummation. He was its noblest repre-
sentative also. He appropriated only its excellences,
while he was altogether free from its faults. He lost
nothing that was valuable in the old. and he appre-
hended all that was true in the new. Do we enquire

BERNARD GILPIN. 131

what was the secret of this exceptional position ?
It was his absolute and entire sincerity and unselfish-
ness. He kept his spiritual ear open to God's voice,
and therefore God spoke to him. He desired before
all things to do God's will, and therefore it was given
him to know of the doctrine whether it was of God.
He meditated long and seriously over the principles
of the Reformation ; he went into retirement abroad
that he might observe for himself, and ponder by
himself; he took every pains to arrive at the truth ;
he let no worldly interests stand in the way. While
the Reformers were in power under Edward, he still
clung to the old. When the Roman reaction set in
under Mary, he espoused the new.

One feature in his religious life meets us again
and again. He was an ardent student of the Scrip-
tures. He did not underrate the value of primitive
tradition ; but the Bible was his constant companion,
his never- failing guide. The Scriptures emancipated
him from the errors of Rome.

And he became in his own personal and minis-
terial life the exponent, the noblest exponent, of the
teaching of the Reformation. The changed condition
of things required a changed ideal of the pastoral
life and work. He was the prototype of the English
parish clergyman. Even at this late date, after the
lapse of three centuries, he is still the best model on

9—2

132 DURHAM SERMONS.

which the priest of the English Church can frame
and fashion his life. He anticipated too by three
centuries the supplemental work, which in our own
age for the first time the clergy have grafted upon
their parochial ministrations. He was not only the
faithful, earnest, loving rector of Houghton, the father
of his flock, but he was likewise the enthusiastic,
fearless, impassioned missionary preacher of Tynedale
and of Redesdale. His work at home infused his
work abroad with sympathy and love ; and his work
abroad charged his work at home with the fire of
zeal. Each acted and reacted on the other.

And in another respect too he was the true
exemplar of the English Church. He led the way
in that care for education, which happily has (with
rare exceptions) been the general characteristic of
the English clergy. His grammar-school79, standing
face to face with his church, is a fit emblem of
his principles. Religion must go hand in hand with
education, that so we may lay on God's altar a higher,
fuller, more complete sacrifice of self.

But of the man himself what shall I say ? The
first feature which strikes us in his character is his
absolute disinterestedness, the entire absence of self-
seeking, and the complete forgetfulness of worldly
advantage, which marked his whole life. Again and
again tempting offers are thrown in his way. Again

BERNARD GILPIN. 133

and again they are rejected. They have no tempta-
tion for him. It is easier for him to refuse or to
resign, than to accept or to retain. * How tender a
thing conscience is/ he wrote on one such occasion,
* I have found by too good experience. I have
found, moreover, that as it is easily wounded, so
it is with difficulty healed. And for my own part,
I speak from my heart, I would rather be often
wounded in my body -than once in my mind/ In
an age of worldliness and self-seeking he was most
unworldly.

And allied with his unworldliness is his courage.
Witness the spirit which drove him despite all the
remonstrances of his friends to return to England a
convert to the Reformation when the Marian persecu-
tion was raging, and the prospects of the Reformation
seemed most hopeless, — to put his head, as it was
thought, in the lion's mouth. Witness again his bold
denunciation of abuses in the kingdom to his sove-
reign, and of abuses in the diocese to his bishop.
Witness once more his dauntless intervention amidst
clashing weapons in that deadly feud of faction and
faction in Rothbury church80.

But unworldliness and courage, when developed
in a very high degree, are commonly associated with
some weakness or defect of character in the opposite
direction. The unworldly man is careless, unmetho-

134 DURHAM SERMONS.

dical, without capacity in common affairs; the coura-
geous man is hard, exacting, unsympathetic. Bernard
Gilpin's character is open to no such charges. We
are especially struck with the even balance of his
character. No one good quality is developed to the
expense of the other. He is bold and fearless, and
yet he is tender and loving; he is most unworldly,
and yet he shows a business capacity of no common
order ; he is most profuse in his beneficence, and yet
he exercises the strictest and most careful economy.
' I am very much moved concerning him/ said one
who came in contact with him in his youth, ' for he
doeth and speaketh all things with an upright heart.'
4 Cheerfulness/ writes another who lived in our own
times, 'cheerfulness was in his soul, because it was
in good health. He saw his way through all the
paths of life by the lamp of his conscience, which
he kept well trimmed. In all things he kept by
the model of Christ. Like his Master, he was a
sharp sword against the scribes and Pharisees,
hypocrites ; a place of refuge to the naked and
destitute, a shepherd to the flock, food to the hungry,
and drink to the thirsty81/

This is the man for whose life, for whose influence,
for whose memory — far and wide where the English
language is spoken, but more especially in this place —
we thank God this day. On his death-bed82, he called

BERNARD GILPIN. 135

the poor people of Houghton about him. and said to
them that 'he found that he was going out of the
world ' ; and ' he hoped they would be his witnesses
at the Great Day.' * If ever he had told them any
good thing, he would have them remember that in
his stead.' Does he not make the same appeal to
you their descendants, speaking from yonder grave
this afternoon ? Yes, be ye his witnesses at the Great
Day. If he has taught you any good thing by his
life, remember it in your lives. This is the highest
and the truest form of commemoration.

Now therefore, we pray thee, dear Lord, grant
to us full and grateful hearts that they may overflow
with thanksgiving to Thee this day; for that Thou
didst purchase a Universal Church by the precious
blood of Thy dear Son, and gather it in one from
all nations and peoples and tongues; for that in
the fulness of time Thou didst through much anguish
and many trials purge it from the errors of long
centuries; for that Thou didst give to the people
of this parish the teaching and example of a heroic
and saintly life — an inheritance, a light and a crown
of joy to all time.

JOHN COSTN.

PREACHED AT THE REOPENING OF S. PETER'S CHAPEL,
AUCKLAND CASTLE.

August i, 1888.

Thou shalt be called the repairer of the breach, tJte
restorer of paths to dwell in.

ISAIAH Iviii. \i.

ON S. Peter's Day, 1665, the building in which
we are gathered this morning was consecrated by
John Cosin88, the first bishop after the Restoration.
He had been Dean of Peterborough and Master of
S. Peter's College; and these two offices which he
had borne may have suggested the choice of the day,
as well as the dedication of the chapel. Perhaps
also, as the ancient parish church of Auckland
bears the name of S. Andrew, he may have seen an
additional fitness in the choice of his more famous
brother, as the Apostle who should give his name to
this chapel.

This was not the original destination of the
building. Its arcade proclaims its date. It was

I4O DURHAM SERMONS.

the ancient hall84 of the bishop's manor house of
Auckland — erected about the middle of the thirteenth
century, when the Palatinate was in all its glory.
The old chapel had been razed to the ground during
the Parliamentary troubles ; and Cosin thus supplied
its place, removing the ancient roof with its lantern,
and throwing up the present clerestory.

This was the crowning act of Cosin's restorations.
He had entered the diocese four years before, and had
found the material and the spiritual fabrics of the
Church alike in dilapidation and disorder, where they
were not in complete ruin. At the outbreak of the
troubles the aged bishop Morton85, the most exemplary
and blameless of prelates, had been driven from home
and office, to seek shelter in the charitable houses of
friends, where he lingered on for some years, dying at
the advanced age of 95, only a few months before the
Restoration.

The Consecration sermon was preached by
Cosin's chaplain, Davenport86. He was a man of high
spiritual aims and generous impulses, notable in
many ways. 'When I think/ he wrote to a friend,
'of that burden that was laid on me when I was
made a priest, fearfulness and trembling take hold
upon me ; and in this thing God be merciful to me
and to all priests.' It is a thought which will find a
response in all our hearts to-day. ' I love a man,' he

JOHN COSIN. 141

says in this same letter, 'that loveth the Church as
well as his own flesh and blood ; and I am of opinion
that we priests that have no wives ought to look
upon the Church and poor as our next heirs/

The summer of 1665 was one of the hottest on
record, as the summer of 1888 has been one of the
coldest. The sweltering heat had nursed and fed the
pestilence. The great plague was now at its height
in London, and was raging elsewhere in the provinces.
On the very day, when the bishop and people were
assembled in this chapel for their peaceful celebration,
a well-known writer87 notes in his diary, how at White-
hall he had found ' the court full of waggons and
people ready to go out of town.' The plague had
attacked the West End with unwonted virulence, and
everyone who could was fleeing before the scourge.

The chapel was consecrated, not indeed before
such a significant gathering as we witness to-day — an
assemblage of bishops gathered from all quarters of the
globe88 — but still before a goodly concourse collected
from the diocese itself, ' before the dean and preben-
daries and many clergymen/ with 'abundance of
gentlemen and gentlewomen.' The preacher took for
his text, ' He was worthy for whom he should do this,
for he loveth our nation and he has built us a
synagogue ' — adding significantly the words which
follow, ' Then Jesus went with them.' At the close,

I42 DURHAM SERMONS.

he tells us, he 'moved all the clergy and laity to be
persuaded by the sight of the beauty of this chapel to
repair and beautify their own churches and chapels ' ;
nay, he went so far as to ' onerate the conscience ' of
the bishop and other ecclesiastical officers present
* with the care of seeing it done/

The period spanned by Cosin's lifetime was
pregnant in consequences to the English-speaking
people. You in America and in the Colonies, not less
than we in England, feel its pulsations vibrating
through every part of your political and religious
life. The epoch has stamped itself in all its vicissi-
tudes, all its reactions and contradictions, upon us
for good or for evil ; and the impress will probably
last as long as the English race itself.

Two points I would desire especially to emphasize,
as having a direct bearing on our meeting to-day.

I. There is first the diffusion of our race, more
especially in its religious aspects. Politics were closely
bound up with religion — more closely perhaps than
at any other epoch in our history. Every political
revolution was a religious revolution also. Episco-
palian, Presbyterian, Independent, dominated in turn.
The vast American continent offered a home to the
refugees who could no longer live and worship in
peace in the mother country. Thus successive waves
of migration swept across the Atlantic, each carrying

JOHN COSIN. 143

its own freight to people the boundless territory
which had room for all.

This unhappy alliance of religion with politics
was not confined to any one party; nor did it take
its rise in the period with which we are concerned.
But it was sealed by Laud's compact with absolutism.
The divine right of settled, orderly government, as
taught by S. Paul, was travestied in the divine right
of kings, even of tyrants, as held by Churchmen of the
Stuart period. The rude shock, which it received by
the Revolution of 1688 and the Non-juring schism89,
was needed to loosen its hold on the mind of the
Church. Though you, the members of the American
Church, are not responsible for its inception, you have
suffered from its effects even more than we. When
the independence of the United States was declared,
you started heavily weighted in the race. The sus-
picion which, however unjustly, clung to you and
fettered your movements, as the Church of absolutism,
the Church of an alien domination, could not be
thrown off in a day. Now, thank God, all is changed.
It was a happy coincidence, which placed the anni-
versary of your Declaration of Independence90 during
the session of the Lambeth Conference, and thus
enabled us to break up our meeting at an earlier hour
that you might pay your respects to your American
Minister and exchange congratulations with him on

144 DURHAM SERMONS.

the happy occasion. Your later developments — more
especially in those western parts where the injurious
tradition inherited from the past had not taken root —
are full of hope. Our gathering to-day is an evidence
that the Anglican type of Christianity belongs not to
any one form of government or any one cast of
politics, but can flourish alike under a well-ordered
republic and under a constitutional monarchy.

2. This brings me to the second point of
which I desire to speak, as the outcome of Cosin's
age, and very largely also of Cosin's influence — the
type of Christianity which is termed Anglican.

Though it is difficult to define the character of
religion and theology in England during the period
from the Reformation to the Restoration by any one
term, where its manifestations were* so various, yet
looking at its general tendency we shall not be far
wrong in calling it Puritan. It was a reaction — a
necessary reaction — from the corruptions of medie-
valism ; and if the pendulum, swinging back, went
too far, before it settled in a position of equilibrium,
this is the teaching of experience in the moral world
as in the physical. The rebound from religious abso-
lutism leads to religious license. The excessive
scrupulosity about the externals of religion provokes
by a reaction the spirit of irreverence and carelessness.

I would not be mistaken when I use the word

JOHN COSIN. 145

Anglicanism. I desire to guard myself against any
narrow interpretation. I believe that the members of
the Anglican communion have yet many lessons to
learn from medieval Christianity, many also from
Puritan Christianity. Can it be otherwise if the type
of the true disciple of Christ's kingdom held out
in the Gospel — the householder producing from his
stores things new and old — is truly apprehended by
us? The type of Anglicanism, as it was exhibited in
the Caroline era, is too narrow and rigid, too un-
sympathetic, too deficient in growth and adaptability.
Placed as we are amidst the varied activities of an
age of exceptional energy, rapid in its movements
and manifold in its developments, we ought not to be
slow to ' lengthen our cords,' to gather experience,
to accumulate spiritual lessons from all sides. Where
our opportunities are so great, shall not our acquisi-
tions bear some proportion to them ? These Lambeth
Conferences, if they did nothing else, ought surely to
assist us to this larger conception of Anglicanism ; for
they gather into a focus the experiences drawn from
all lands and from every condition of civilisation and
of barbarism.

But, while we ' lengthen our cords/ we must

'strengthen our stakes' likewise. Indeed this

strengthening of our stakes will alone enable us to

lengthen our cords with safety, when the storms are

D. S. 10

146 DURHAM SERMONS.

howling around us. We cannot afford to sacrifice
any portion of the faith once delivered to the saints ;
we cannot surrender for any immediate advantages
the threefold ministry which we have inherited from
Apostolic times, and which is the historic backbone
of the Church. But neither can we on the other
hand return to the fables of medievalism or submit
to a yoke which our fathers found too grievous to
be borne — a yoke now rendered a hundredfold more
oppressive to the mind and conscience, weighted as it
is by recent and unwarranted impositions of doctrine.
This position was laid down for the English
Church at the era of the Restoration. After much
swaying to and fro of the religious pendulum, it found
rest here. Accusations of Romanism were unscrupu-
lously levelled against Cosin. Nothing could be farther
from the truth. During his residence in Paris he was
assiduously plied by the Jesuits. The Queen did her
best to draw off her English attendants to Romanism.
Never was man placed in a position where the temp-
tations to secede were greater. Even his own son
was seduced from his allegiance. But Cosin saw his
position clearly as a member of the English Church,
and he never yielded an inch in the direction of
Rome. ' He was the Atlas/ says old Fuller91, * of the
Protestant religion.' He stood out as the rallying point
of the exiled remnant of the Anglican communion,

JOHN COSIN. 147

whom he preserved from absorption by his watchful-
ness and energy. He went even farther than most
English Churchmen would go in the present day
towards communion with the reformed non-episcopal
Churches on the Continent. Even those acts which
brought upon him the greatest obloquy and sus-
picion were done in the interests of the English
Church, as against the incentives to Romanism.
His book of Devotions92 — 'cozening* devotions, as it
was styled by his enemies — was compiled by him, as
a counteraction to the Romanist manuals which were
offered to the English Court. Whatever else may
have been his faults, any leaning to Rome cannot
be laid to his charge.

Cosin spent the greater part of his ministerial
life in the diocese of Durham. He lived at Auckland
before his exile as chaplain, and after his return as
bishop. He found this building a hall, and he left
it a chapel. Of all places with which his name is
connected, none so truly enshrines his life and work,
none so fully typifies the career of the English
Church in all its vicissitudes during the period of
his activity as this. But it especially symbolizes the
work of the Restoration, in which he took so active
a part.

The Restoration is a subject on which we cannot
dwell without much pain. Never had monarch greater

10 — 2

148 DURHAM SERMONS.

opportunities than Charles the Second ; never did
monarch abuse his opportunities more miserably and
shamefully. It is sad also to reflect how much brighter
and nobler might have been the future of the English
Church, if at this crisis English Churchmen had shown
more generosity, more patience and forbearance, more
sympathy and love, more of the spirit of Christ
towards their opponents. We must hang our heads in
shame when we remember that within a few months
of the day which saw the consecration of this chapel
the cruelty of the Act of Uniformity was whetted
to a keener edge by the atrocities of the Conventicles
Act and the Five Miles Act. I do not say that
comprehension was possible without deserting that
position which is the strength of the Anglican Com-
munion as the guardian of primitive truth and of
apostolic order against assailants from either side.
But if time had been given, if sympathy had been
shown, if relief had been afforded, if temporary
concessions had been made which might safely have
been made, if everything had been done to conciliate
in place of exasperating, the loss and discredit to the
English Church from the exclusion of so much piety,
so much learning, so much conscientious self-sacrifice,
on that fatal S. Bartholomew's Day might have
been minimised, ii it could not have been altogether
averted.

JOHN COSIN. 149

But two facts must be borne in mind lest, while
we condemn the offence, we do injustice to the
offenders.

In the first place, we must remember that it was
the age of reprisals. The Anglican clergy did not
begin the conflict ; they were, at least in most cases,
only reinstated in positions which they had held before,
and which they regarded as their rightful possession.
They had been turned out of house and home ; their
means of subsistence had been withdrawn ; their
characters had been blackened ; their liturgy had
been prohibited ; their common worship forbidden.
What wonder that, when the turn of the political
wheel placed them upmost, they forgot the lessons of
forgiveness and charity which the Gospel should
have taught them ? But it was the misfortune of
the English Church that this was the last of the
great religious persecutions. Thus it stood out in
the memories of men, while its predecessors with
all their cruelties were forgotten.

I do not know that Cosin took any active part in
carrying these severe measures. I would fain believe
not. It is satisfactory at least to find that at the
Savoy Conference93 he is singled out with one other by
Baxter, as the two bishops who were willing to make
moderate concessions. This not too partial critic
describes him as 'of a rustic wit and carriage, so

T5O DURHAM SERMONS.

he would endure more freedom of our discourse with
him, and was more affable and familiar than the
rest.'

In the second place, it should not be forgotten
that the laity were at least as eager as the clergy in
this sad business. The Houses of Parliament were
impatient with the Houses of Convocation. The
Commons vied with, and even outstripped, the Lords
in the stringency of their measures. Presbyterianism
had been discredited in England94. 'I know very few
or none,' wrote the presbyterian Sharp at this crisis,
' who desire it, much less appear for it' ' From
any observation I can make, I find the Presbyterian
cause wholly given up and lost. ... A knowing
minister told me this day, that if a synod should be
called by the plurality of incumbents, they would
infallibly carry episcopacy. There are many nominal,
few real Presbyterians.' To the Independent 'new
presbyter' had appeared nothing better than 'ol'd
priest writ large.' The Independents themselves had
their turn, and were discredited. 'The Restoration,'
says a recent writer95, 'was the work of the whole
nation, not of a party. It was the victory of peace,
not of loyalty. Men, wearied with confusion, ex-
hausted by strife, frightened by military despotism,
sickened by anarchy, turned to the throne and to the
Church, because in them they saw not only a pro-

JOHN COSIN. 151

tection against disorder but also a guarantee for
law/ Alas ! that this splendid opportunity was not
better used by the victors in the strife.

I do not stand here to praise Cosin at all hazards,
though I am standing on his own ground. I could
have wished that he had shown less harshness and
more sympathy towards the dissenters in his own
diocese. I would gladly throw a veil over a certain
acerbity of temper, which casts an unlovely hue on
his character. But allowance can surely be made
to a man, who was driven into exile by the unjust
accusations of his enemies — the earliest sufferer in the
strife. Much infirmity of temper can be forgiven
in one, who laboured under a painful disease,
brought on, or at least aggravated, so it was said,
by rigorous fasting in his earlier years. But by his
strenuous fearlessness, by his great learning, by his
unbounded munificence, by his love of order, by his
patience and capacity of detail, he did a work, not
only for the diocese of Durham, but for the Church
of England at large, which she cannot without base
ingratitude overlook. When any reproached him
with his profuse generosity, which would impair the
inheritance of his children, he had his ready reply,
'The Church,' he said, 'is my firstborn.' He was
the principal figure among Churchmen in the great
drama of the Restoration ; and his impress is stamped

152 DURHAM SERMONS.

indelibly on her richest treasure, her Book of Common
Prayer.

One lesson more especially of lasting value the
Restoration has bequeathed to us, the lesson of hope
and confidence. It has shown, as nothing else could
have shown, the tough vitality of the Anglican
Church. Fuller, addressing his reader five years
earlier, writes thus : ' An ingenious gentleman some
months since in jest-earnest advised me to make
haste with my His'tory of the Church of England, for
fear (said he) lest the Church of England be ended
before the History thereof. . . . Blessed be God, the
Church of .England is still (and long may it be) in
being, though disturbed, distempered, distracted ; God
help and heal her sad condition96.' The Restoration
came, and with it the healing which Fuller desired
to see. Yet some years later the king, hearing that
Waller the poet intended to give his daughter in
marriage to a clergyman, sent to remonstrate with
him for marrying her to a falling Church. ' Sir/
replied Waller97, ' the king does me very great honour
to take any notice of my domestic affairs ; but I have
lived long enough to observe that this falling Church
has got a trick of rising again.' The serious and im-
minent danger at this period was from Romanism —
more serious than it has ever been since — Romanism in
high places ; and the king himself was chiefly respon-

JOHN COSIN. 153

sible for it. This peril too the Church survived. It was
this spectre, I presume, looming through the dark mists
of the future, which in the life appended to the funeral
sermon over Cosin himself suggested the preacher's
foreboding utterance, * Who knows but that God took
him away from the evil to come?' Felix opportuni-
tate mortis ! Happy he, that he did not live to see the
betrayal of that Church which he loved so dearly by
that family for and with whom he had suffered so
much. Again, nearly a century later, the greatest of
Cosin's successors, the thoughtful and wise Butler, as
is well known, declined the primacy, on the ground
that 'it was too late for him to try to support a
falling Church98.' The complaint which prostrated
the Church at this time was wholly different from the
former. There were no fatal stabs from without;
there was no fever or congestion within. The Church
seemed dying of atrophy. But she recovered from
her prostration, and not only recovered, but started
up into a new and vigorous life, of which this con-
course to-day is a speaking token. Who could have
believed that out of that Church trampled down,
crushed, almost annihilated, as it was, under the
Commonwealth, out of that poor and withered rem-
nant which was ready to perish, would grow this
mighty tree which with its boughs overspreads all
lands and all oceans ? ' Persecuted, but not forsaken;'

154 DURHAM SERMONS.

'chastened and not killed;' 'dying, and behold we
live.'

From the windows and walls of this chapel" more
than twelve centuries of history speak to us to-day —
the history of the Northumbrian Church, the second
cradle of English Christianity. Of all the Churches
of Christ since the Day of Pentecost none can produce
a purer record of noble work and blameless lives than
the early Church of Northumbria — retaining the fra-
grance and freshness of her Celtic training long after
her Celtic teachers had retired. The saints and heroes
of this Church — our spiritual ancestors — look down
upon us from the windows. There is Oswald, the
true-hearted prince, who placed Christ in the forefront
of all his endeavours, who would consent to conquer
only under the standard of the Cross, whose first
care it was, having won back his hereditary kingdom
for himself, to win it also for Christ — a true nursing
father, not only of the Church of Northumbria but of
the Church of England — the prototype of an Alfred
and a Louis, of not a few saintly kings throughout
the ages. There too is Aidan, the gentlest, simplest,
most sympathetic, most loving, most devoted, of
missionaries — the rock whence we were hewn — the
evangelist to whom before all others the English-
speaking peoples owe not this or that benefit, but owe

JOHN COSIN. 155

their very selves. There is the royal lady, the saintly
Hilda, the mother who arose in our Israel, the mes-
senger of peace in times of distraction and conflict,
when every man did what was right in his own eyes,
the instructress of bishops and of kings, uniting in
herself the wisdom and the capacity of the man with
the heart and the sympathy of the woman, diffusing
the light of knowledge far and wide. There is the
famous Cuthbert, the stripling called like David from
the sheep-fold that he might feed the flock of God
— the ascetic whose cherished home was the lonely
ocean-girt rock and his favourite companions the
fowls of the sea — not, it may be, the truest type
of saintliness, not the type which would most impress
our own age, but a man whose influence was second
to none in his own and succeeding generations, and
who left an example of self-renunciation which can
never die. There is Benedict Biscop, from whose
twin houses of Wearmouth and J arrow the light
shone afar, illumining the darkness of the ages with
the aurora of our Northern skies, Benedict Biscop
who thought no journeys too long and no trouble too
great that he might increase the appliances of edu-
cation and the adornments of the sanctuary — Benedict
Biscop who (if he had had no other claim on our
remembrance) would have earned our unceasing grati-
tude as the intellectual and spiritual father of Bede.

DURHAM SERMONS.

There is Bede himself, justly recognised by all suc-
ceeding ages as the Venerable, the true impersonation
of the scribe instructed into the kingdom of heaven,
bringing out of his treasures things new and old,
gathering together vast stores of knowledge from
every accessible source, and consecrating all to
Christ, working on studiously, devotedly, devoutly,
to the end, finishing his work only when he finished
his life.

These and others second only to these — your
spiritual ancestors — look down upon you from the
windows ; and the history thus begun is continued
by the architecture, by the shields, by the records
which are imprinted on the building itself — through
the middle ages, past the Reformation, over that
critical period in the Anglican Church of which I
spoke just now, till we reach our own time.

The continuity of our Church in the past is thus
unfolded before you. The saints and great ones,
though dead, yet speak. The stone cries out of the
wall, and the beam out of the timber answers it.
The dumb things are vocal of the ages gone by. But
what shall I say of our Church in the present — of its
diffusion, its achievements, its hopes? Is not this
goodly concourse of breathing, acting, speaking men
the true response to my question ? ' The living, the
living, they shall praise Thee, as I do this day.'

JOHN COSIN. 157

c As I do this day.' Yes, whose thanksgiving can
be greater than mine — mine who am permitted
to welcome you all, my brothers, and to bid you
share with me this joyful festival in the dear sanc-
tuary of the home of my fathers ? Quid retribuam
Domino ?

JOSEPH BUTLER.

PREACHED IN DURHAM CATHEDRAL ON THE OCCASION
OF HIS OWN ENTHRONEMENT.

May 15, 1879.

And they shall see His face.

REVELATION xxii. 4.

IT is related of the greatest of the bishops of
Durham that, in his last solemn moments, when the
veil of the flesh was even now parting asunder, and
the everlasting sanctuary opening before his eyes,
he ' expressed it as an awful thing to appear before
the Moral Governor of the world1.'

The same thought, which thus accompanied him
in his passage to eternity, had dominated his life in
time — this consciousness of an Eternal Presence, this
sense of a Supreme Righteousness, this conviction of
a Divine Order, shaping, guiding, disposing all the
intricate vicissitudes of circumstance and all the little
lives of men — enshrouded now in a dark atmosphere
of mystery, revealing itself only in glimpses through
the rolling clouds of material existence, dimly dis-
cerned by the dull and partial vision of finite man,
D. S. II

1 62 DURHAM SERMONS.

questioned, doubted, denied by many, yet visible
enough even now to the eye of faith, working pati-
ently but working surely, vindicating itself ever and
again in the long results of time, but awaiting its
complete and final vindication in the absolute issues
of eternity ; the truth of all truths, the reality of all
realities, the one stubborn, steadfast fact, unchange-
able while all else is changing; this Presence, this
Order, this Righteousness, in the language of Holy
Scripture this Word of the Lord which shall outlive
the solid earth under foot, and the starry vault over-
head. 'They shall perish, but Thou remainest, and
they all shall wax old as doth a garment ; and as a
vesture shalt Thou fold them up, and they shall be
changed ; but Thou art the same, and Thy years
shall not fail.' 'All flesh is as grass, and all the
glory of man as the flower of grass. The grass
withereth, and the flower thereof falleth away; but
the word of the Lord endureth for ever.'

It is no arbitrary conjecture that this was the
dominating idea of Butler's life. Early and late it
is alike prominent in his writings. In the preface
to his first great work, his volume of Sermons, he
speaks of ' the Author and Cause of all things,
Who is more intimately present to us than anything
else can be, and with Whom we have a nearer and
more constant intercourse than we can have with aav

JOSEPH BUTLER. 163

creature/ In his latest work, his Charge to the Clergy
of Durham, he urges the ' yielding ourselves up to the
full influence of the Divine Presence ; ' he bids his
hearers * endeavour to raise up in the hearts' of their
people 'such a sense of God as shall be an habitual,
ready principle of reverence, love, gratitude, hope,
trust, resignation, and obedience ; ' he recommends
the practice of such devotional exercises ' as would
be a recollection that we are in the Divine Presence,
and contribute to our being in the fear of the Lord
all the day long/ Thus his death-bed utterance was
the proper sequel to his lifelong thoughts. The same
awe-inspiring, soul-subduing, purifying, sanctifying
Presence rose before him as hitherto. But the awe,
the solemnity was intensified now, when the vision of
God by faith might at any moment give place to the
vision of God by sight. Not unfitly did one2, writing
shortly after his decease, compare him to ' the bright
lamps before the shrine,' the clear, steady light of the
sanctuary, burning night and day before the Eternal
Presence.

In the strength of this belief he had lived, and in
the awe of this thought he now died. This conviction
it was — this sense of a present Righteousness, con-
fronting him always — which raised him high above
the level of his age ; keeping him pure amidst the
surroundings of a dissolute Court; modest and humble

II — 2

1 64 DURHAM SERMONS.

in a generation of much pretentious display ; high-
minded and careless of wealth in a time of gross
venality and corruption; firm in the faith amidst a
society cankered by scepticism ; devout and reverent,
where spiritual indifference reigned supreme ; candid
and thoughtful and temperate, amidst the temptations
and the excitements of the religious controversy; care-
ful even for the externals of worship, where such care
was vilified as the badge of a degrading superstition.
Hence that tremendous seriousness, which is his es-
pecial characteristic — that ' awful sense of religion/
that ' sacred horror at men's frivolity' in the language
of a living essayist8. Hence that transparent sincerity
of character, which never fails him. Hence that
' meekness of wisdom,5 which he especially urges his
clergy to study4, and of which he himself was all
unconsciously the brightest example.

And what more seasonable prayer can you offer
for him who addresses you now, at this the most
momentous crisis of his life, than that he — the latest
successor of Butler — may enter upon the duties of his
high and responsible office in the same spirit; that
the realisation of this great idea, the realisation of this
great fact, may be the constant effort of his life; that
glimpses of the invisible Righteousness, of the invisible
Grace, of the invisible Glory, may be vouchsafed to him;
and that the Eternal Presence, thus haunting him

JOSEPH BUTLER. 165

night and day, may rebuke, may deter, may guide,
may strengthen, may comfort, may illumine, may con-
secrate and subdue the feeble and wayward impulses
of his own heart to God's holy will and purpose !

And not for the preacher only, but for the hearers
also, let the same prayer ascend to the throne of
heaven. In all the manifold trials, and all the mean
vexations of life, this Presence will be your strength
and your stay. Whatsoever is truthful, whatsoever is
real, whatsoever is abiding in your lives, if there be
any antidote to sin, and if there be any anodyne for
grief, if there be any consolation, and if there be any
grace, you will find it here and here alone — in the
ever-present consciousness that you are living face to
face with the Eternal God. Not by fitful gusts of
religious passion, not by fervid outbursts of senti-
mental devotion, not by repetition of approved forms,
and not by acquiescence in orthodox beliefs, but by the
calm, steady, persistent concentration of the soul on
this truth, by the intent fixing of the inward eye on
the righteousness and the grace of the Eternal Being
before Whom you stand, will you redeem your spirits
and sanctify your lives. So will your minds be con-
formed to His mind. So will your faces reflect the
brightness of His face. So will you go from strength
to strength, till, life's pilgrimage ended, you appear
every one in the eternal Zion, the celestial city, wherein

1 66 DURHAM SERMONS.

is neither sun nor moon, ' for the glory of God doth
lighten it, and the Lamb is the light thereof/

Let this, then, be the theme of our meditation this
morning. Many thoughts will crowd upon our minds,
and struggle for utterance, on a day like this ; but we
will put them all aside. Not our hopes, not our
cares, not our burdens, nothing of joy and nothing
of sadness, shall interpose now to shut out or to
obscure the glory of the Presence before Whom we
stand.

Not our hopes; though one hope starts up and
shapes itself perforce before our eyes. It will be the
prayer of many hearts to-day that the inauguration
of a new episcopate may be marked by the creation
of a new see ; that Northumberland, which in the
centuries long past gave to Durham her bishopric,
may receive from Durham her due in return in these
latest days ; that the New Castle on the Tyne may
take its place with the Old Castle on the Wear, as a
spiritual fortress strong in the warfare of God.

Not our cares ; though at this season one anxiety
will press heavily on the minds of all. The dense
cloud, which for weeks past has darkened the social
atmosphere of these northern counties, still hangs
sullenly overhead. God grant that the rift, which
already we seem to discern, may widen, till the flood-
ing sunlight scatters the darkness, and a lasting

JOSEPH BUTLER. 167

harmony is restored to the relations between the
employer and the employed.

Not our burdens; though on one at least in this
cathedral the sense of a new responsibility must press
to-day with a heavy hand. If indeed this burden had
been self-sought or self-imposed, if his thoughts were
suffered to dwell on himself and his own incapacity,
he might well sink under its crushing weight, But
your prayer for him, and his ideal for himself, will
shape itself in the words which were spoken to the
great Israelite restorer of old, * Not by might, nor by
power, but by My Spirit, saith the Lord of Hosts.'
Only in this strength before you, as before him, will
the great mountain become a plain.

Therefore we will lay down now our hopes and
our fears, our every burden, on the steps of the altar;
that entering disencumbered into the inmost sanctuary
we may fall before the Eternal Presence.

The vision of God is threefold — the vision of
Righteousness, the vision of Grace, the vision of
Glory.

i. The vision of Righteousness is first in the
sequence. Righteousness includes all those attributes
which make up the idea of the Supreme Ruler of the
universe — perfect justice, perfect truth, perfect purity,
perfect moral harmony in all its aspects. Here, then,
is the force of Butler's dying words. Ask yourselves,

1 68 DURHAM SERMONS.

can it be otherwise than ' an awful thing to appear
before the Moral Governor of the world ' ? You have
read perhaps the written record of some pure and
saintly life, and you are overwhelmed with shame as
you look inward and contrast your sullied heart and
your self-seeking aims with his innocency and clean-
ness of heart. You are confronted — you, an avowedly
religious person — in your business affairs, with an
upright man of the world; and his straightforward
honesty is felt by you as a keen reproach to your
disingenuousness and evasion, all the keener because
he makes no profession of religion. Yes, you know
it; this is the very impress of God's attribute on his
soul, though God's name may seldom or never pass
his lips. And, if these faint rays of the Eternal Light,
thus caught and reflected on the blurred mirrors of
human hearts and human lives, so sting and pain the
organs of your moral vision, what must it not be then,
when you shall stand face to face before the ineffable
Righteousness, and see Him in His unclouded glory !
It is a vision indeed of awe, transcending all
thought ; a vision of awe, but a vision also of purifi-
cation, of renewal, of energy, of power, of life. There-
fore enter into His presence now, and cast yourself
down before His throne. Therefore dare to ascend
into the holy mountain ; dare to speak with God
amidst the thunders and the lightnings ; dare to look

JOSEPH BUTLER. 169

upon the face of His righteousness, that descending
from the heights you, like the lawgiver of old, may
carry with you the reflexion of His brightness, to
illumine and to vivify the common associations and
the every-day affairs of life.

Not a few here will doubtless remember how an
eloquent living preacher5 in a striking image employs
the distant view of the towers of your own Durham —
of my own Durham — seen from the neighbourhood
of the busy northern capital only in the clearer atmo-
sphere of Sundays — as an emblem of these glimpses
of the Eternal Presence, these intervals of Sabbatical
repose and contemplation, when the furnaces and pits
cease for the time to pour forth their lurid smoke, and
in the unclouded sky the towers of the celestial Zion
reveal themselves to the eye of faith. Let this local
image give point to our thoughts to-day. 'Unto Thee
lift I up mine eyes, O Thou that dwellest in the
heavens. Behold, even as the eyes of servants look
unto the hand of their masters, and as the eyes of a
maiden unto the hand of her mistress, even so our
eyes wait upon the Lord our God/

2. But the vision of Righteousness is succeeded
by the vision of Grace. When Butler in his dying
moments had expressed his awe at appearing face to
face before the Moral Governor of the world, his
chaplain, we are told, spoke to him of ' the blood

I 70 DURHAM SERMONS.

which cleanseth from all sin.' 'Ah, this is comfort-
able/ he replied ; and with these words on his lips he
gave up his soul to God. The sequence is a necessary
sequence. He only has access to the Eternal Love,
who has stood face to face with the Eternal Right-
eousness. He only, who has learned to feel the awe,
will be taught to know the grace. The righteous
Judge, the Moral Governor of the world, is a loving
Father also, is your Father and mine. This is the
central lesson of Christianity. Of this He has given
us absolute assurance in the life, the death, the words
and the works of Christ. The Incarnation of the Son
is the mirror of the Father's love. What witness need
we more ? Happy he who shall realise this fact in all
its significance and fulness ! Happy he on whom the
light of the glory of the Gospel of Christ, Who is the
image of God, shall shine ; he who shall —

Gaze one moment on the Face, Whose beauty

Wakes the world's great hymn;
Feel it one unutterable moment

Bent in love o'er him ;
In that look feel heaven, earth, men, and angels,

Distant grow and dim;
In that look feel heaven, earth, men, and angels,

Nearer grow through Him6.

Yes, it is so indeed. All our interests in life, the
highest and the lowest alike, abandoned, merged,
forgotten in God's love, will come back to us with a

JOSEPH BUTLER.

distinctness, an intensity, a force, unknown and un-
suspected before. Each several outline and each
particular hue will stand out in the light of His Grace.
Thus we are bidden to lose our souls only that we
may find them again. We are charged to give up
houses, and brethren, and sisters, and father, and
mother, and wife, and children, and lands — all that
is lovely and precious in our eyes — to give up all to
God, only that we may receive them back from Him
a hundredfold, even now in this present time. Our
affections, our friendships, our hopes, our business and
our pleasure, our intellectual pursuits and our artistic
tastes — all our cherished opportunities and all our
fondest aims, must be brought to the sanctuary and
bathed in the glory of His Presence, that we may take
them to us again, baptized and regenerate, purer,
higher, more real, more abiding far than before.

3. And thus the vision of love melts into the
vision of Glory. So we reach the third and final stage
in our progress. This is the crowning promise of the
Apocalyptic vision, 'They shall see His face.' The
vision is only inchoate now ; we catch only glimpses
at rare intervals, revealed in the workings of nature
and the processes of history, revealed in the lives of
God's saints and heroes, revealed above all in the
record of the written Word and in the Incarnation of
the Divine Son. But then no veil of the flesh shall

1/2 DURHAM SERMONS.

dim the vision ; no imperfection of the mirror shall
blur the image ; for we shall see Him face to face —
shall see Him as He is — the perfect truth, the perfect
righteousness, the perfect purity, the perfect love, the
perfect light. And we shall gaze with unblenching
eye, and our visage shall be changed. Not now with
transient gleam of radiance, as on the lawgiver of old,
shall the light be reflected from us ; but, resting upon
us with its own ineffable glory, the awful effluence —

Shall flood our being round, and take our lives
Into itself.

Of this final goal of our aspirations, of this crown-
ing mystery of our being, the mind is helpless to
conceive, and the tongue refuses to tell. Silent con-
templation, and wondering awe, and fervent thanks-
giving alone befit the theme. Even the inspired lips
of an Apostle are hushed before it. ' Beloved, now are
we the sons of God, and it doth not yet appear what
we shall be ; but we know that, when He shall appear,
we shall be like Him, for we shall see Him as He is5
— we shall see Him as He is.

APPENDIX.

PREACHED BY THE RIGHT REVEREND BROOKE Foss
WESTCOTT, D.D., D.C.L., LORD BISHOP OF DURHAM, AT

THE CONSECRATION OF S. COLUMBA's CHURCH, SOUTH-
WICK, SUNDERLAND.

June 9, 1890.

They tJtat seek the Lord shall not want any good

thing.

PSALM xxxiv. 10.

SUCH were the last words which Columba wrote
on the eve of his death. ' Here,' he said, when he
finished the verse as he was transcribing the Psalter,
* I must stop at the close of the page ; my scholar
shall write what follows/ And most truly his bio-
grapher adds, 'This verse was appropriate to the
master as the next was to the disciple — " Come ye
children, hearken unto me, I will teach you the fear
of the Lord." ' Brethren, we hearken now and seek
to learn the lesson while our thoughts go back to
that early morning nearly 1,300 years ago, when, as
on this day, the promise found fulfilment on the
desolate shore of lona, and the teaching of a life of
sacrifice was consummated.

The death of Columba was a true revelation of

1 76 APPENDIX.

the saint. Twice, as it is related, the time of his
departure had been delayed ; once through the
prayers of the churches that his help might still be
continued to them, and once by his own prayer that
his decease might not disturb the joy of Easter. But
at last his Sabbath, his rest-day, as he called it, which
he had foreseen, drew near. He knew that he must
render to God on the morrow the life which had been
entrusted to him. With tender thought for his house-
hold he went to the monastery barn and blessed it,
and thanked God that his monks had still a year's
supply in store. Afterwards he climbed the little
knoll which overlooked the monastery itself, and
blessed his house, and foretold how kings of foreign
lands and saints of other Churches should do reve-
rence to the mean and lowly place ; then he returned
to his own poor hut and continued a work of his early
days, a transcription of the Psalter, till he paused at
the words I have taken for my text. The evening
service then followed ; after this he went to rest, with
a bare rock, as Adamnan says, for straw, and a stone
for his pillow. So resting he gave his parting counsel.
'These, my little children/ he said, 'are my last
words. I charge you to keep unfeigned love one
with another. If you do so after the pattern of the
fathers, God, the champion of the good, will help
you. . .' At midnight the bell sounded for matins.

S. COLUMBA. 177

Columba sprang up and entering the church before
any of the brethren fell on his knees before the altar.
A faithful attendant followed, and saw from afar the
whole church flooded with angelic light. When he
came to the door the light vanished ; but groping his
way through the darkness, he found the saint and
lifted up his head and placed it in his bosom. By
this time the brethren had come in with lights, and
burst into lamentation at the sight of their dying
master. Columba opened his eyes and looked round
with an expression of marvellous gladness, for (his
biographer adds) he saw the angel who had come to
meet him, and responding to the action of his friend
he feebly raised his hand that he might give by a
sign the benediction which he could not pronounce
with his failing breath. And so, like his Lord, he
passed away in blessing.

The scene rises vividly before us, after the long
centuries, with an unchanged and unchangeable mes-
sage of victorious devotion. The hope, the prophecy
of Columba still find fulfilment. He is to-day a living
Evangelist on the crowded banks of the Wear, among
people of another tongue, as on the desolate rocks
of the place of his chosen exile. In different forms,
under strange varieties of circumstance, his influence
has found scope in this distant country. When
Oswald was preparing himself for what seemed to
D. S. 12

1 78 APPENDIX.

be a desperate conflict, Columba, it is said, appeared
to him in a vision and with cheering words nerved
him for victory. The cathedral at Durham claimed
to possess among its treasures some of his relics ;
and now in our latest age a church is raised here
to bear his name and bring, as we trust, something
of his spirit among us, a spirit purified by the dis-
cipline of great sorrows in the power of peace.

We desire to honour the memory of Columba,
and happily his portrait has been preserved to us in
a life by Adamnan, which has justly been described
as ' the most complete piece of such biography which
Europe can boast of to the end of the middle ages.
In this we see him as he appeared to those among
whom he moved, and we can realise, at least in the
broad features, what he was. He was then, in a
word, a true man ; a true Irishman ; with all the
virtues and faults of his race ; tender, affectionate,
self-willed, imperious, even fierce. The words of the
Psalmist seem to find expression in his actions :
1 How do I hate them, O Lord, that hate Thee.'
He was not perfect, but he was a saint, complete,
not in faultlessness, but in the unreserved consecra-
tion of his whole nature.

When we go further into detail we are guided
by the plan of his biographer, who has grouped the
memorials of Columba's life under three divisions;

S. COLUMBA. 179

his prophecies, his miracles, his visions. By this
arrangement he has rightly distinguished Columba's
three main characteristics : his power of penetrative
sympathy, his love of nature, his depth of spiritual
insight. Columba read the heart of man, and there-
fore he could divine its issues. He felt the unity
of creation, and therefore he could decipher some
mysteries of its life. He saw the Presence of God,
and therefore he could reflect its light. So, reading,
feeling, seeing, he mastered, little by little, through
struggles and losses, the lesson which we must try
to learn, the lesson which he bequeathed at his
death, the lesson of trust and peace.

I. Columba, I say, loved men, and through love
he understood them. He was enabled to recognise
the signs of a divine kinsmanship, the unconscious
strivings after noble things, in the ignorant, the rude,
the wayward. On one occasion when he was visiting
the monastery of Clonmacnoise, a poor serving boy,
mean, unpopular, and despised, sought, like the
woman in the Gospel, to touch secretly from behind
the hem of his garment. The saint perceived his
purpose and laid his hand upon him and set him
before him. The bystanders prayed him to loose
hold of the wretched creature. ' Suffer it to be so
now/ he replied, and bade the trembling boy open
his mouth and put out his tongue. Thereupon he

12—2

l8o APPENDIX.

blessed him, and said to the astonished company,
' Let no man despise him however vile he may seem.
From this hour he shall grow in favour and worth
and wisdom, and his tongue shall be the organ of
Divine eloquence.' The words found fulfilment and
the lad grew up to be a saint, famous through all
the churches of Ireland.

It is no wonder, therefore, that, gifted with this
spiritual discernment, this sovereign hope, he claimed
the obedience of complete devotion.

' You cannot stay with me a year/ he said to two
pilgrims, who begged to be received for a time, 'un-
less first you take the monastic vow.' 'Though we
had no such purpose,' was the reply, 'we yield to a
word that must be inspired.' And when the brethren
marvelled that poor unknown wanderers were so
received without trial, Columba answered, 'These
two strangers by their willing self-sacrifice have ful-
filled their Christian warfare, and both shall pass
away in peace within the month.' Columba had
traced in them with the unerring instinct of the
artist or physician the signs of death, and with the
insight of an apostle the capacity for saving faith,
and he used his knowledge for the love of Christ.

Such examples illustrate Columba's power. By
a living sympathy he entered into the souls of those
who came before him. He knew, as it has been

S. COLUMBA. l8l

well said, how 'to be poor of heart among the
poor, how to weep for those who would not weep
for themselves ;' he knew how to foresee the bitter
end of ostentatious austerities and the victory of
humble • penitence ; how to bring peace by homely
wisdom to a divided household ; how to recognise
the promise of a divine blessing in the willing accom-
plishment of the natural law written in man's heart.
He had mastered the secret of effective help to the
suffering by making his own the burden of which
they could be relieved. On a bitter winter's day
the saint was seen weeping. ' It is not strange that
I should be distressed/ he replied to those who asked
the cause, 'for I see my monks toiling far off at
Durrow in a grievous case.' And forthwith, it is
said, their taskmaster, stung by some sudden impulse,
set them free and gave them necessary refreshment.
We may lay the lesson to heart. Perhaps we have
not yet learnt how soul touches soul, how prayer
works its effects naturally, as we speak, through
sympathy ; and I seem able to understand how the
tired reapers at lona, when they returned home in
the evening, found their loads lightened, as we read,
when they reached the most difficult part of their
way, for then Columba went to meet them in spirit,
as he could not cheer them by his bodily presence.
II. Columba loved men, and he loved nature

1 82 APPENDIX.

also, and through his love he was enabled to master
some of the secrets of that deeper life which lies
beneath material things.

' For nature never did betray
The soul that loved her.'

Even if a strict criticism throws doubt upon the
authorship of the Irish poems which are attributed
to him, these show at least what he was supposed to
feel. And nowhere can we find more vivid images
brought together, ' the song of the wonderful birds/
' the thunder of the crowding waves,' ' the level
sparkling strand/ all summoned before the eyes of
the singer's heart that he may better bless the Lord
— that is the end of all — in prayer, and praise, and
meditation, and work, and almsgiving.

So Columba, like many other early saints, learnt
the truth that

'He prayeth well who loveth well,
Both man, and bird, and beast.'

And there is no more characteristic story of his
tenderness than that which tells how he bade one
of his brethren watch by the western shore of the
island in order to receive, and cherish, and feed a
wayworn crane which would be driven there by the
winds and fall exhausted at his feet. ' It comes/
he pathetically said, ' from our own fatherland.' He
had measured, we see, the effects of the storm, and

S. COLUMBA. 183

thought of the sufferings of the humblest creature
which he could help. And so in the narrative of
his death it is told that when he rested for a little
while on his last return to his cabin, a faithful horse
came up to him and placed his head in his lap,
and wept like a man. 'You,' the saint said to the
servant, who would have driven the beast away,
' with all your reason could not foresee my departure,
but the Creator has revealed it to this poor brute
in such a way as pleased Him/

III. Columba loved men and he loved nature
because in both he saw God. His vision embraced
the great spiritual realities of life. He regarded
things with a spiritual eye : therefore his countenance
flashed from time to time with beams of an un-
earthly joy, when, in the language of his biographer,
he saw the ministering angels round about him. Nor
can we forget the truth which lies in the imagery.
The first great promise in the Gospel assures us of
the renewed intercourse between earth and heaven.
' Ye shall see,' the Lord said, using for the first
time the title by which He is bound with the race,
' the heavens opened and the angels of God ascend-
ing and descending upon the Son of Man.' For
us in virtue of the Incarnation, that which was
shown to the patriarch in a vision has become a
fact ; and if we are told to see the angels ascending

184 APPENDIX.

first, is it not that we may recognise the presence of
the unseen powers among whom we live, whether
we notice them or not ? For Columba himself
nothing was without the care of God : he trained
his disciples to his faith, and they answered to his
discipline. When a favourite scholar proposed to
cross to a neighbouring island the saint told him,
trying him, as we may suppose, of the monstrous
creature that had been just now seen in the mid-
channel. 'I and that beast,' was the reply, 'are
under the power of God.' 'Go in peace,' the master
then said, 'thy faith in Christ shall defend thee
from this peril.' * Follow me not,' he said to another,
' thou mayest not abandon father, and mother, and
country.' 'Thou art my father,' was the answer,
'and the Church is my mother, and my country is
where I can gather the largest harvest for Christ.'

Through such traits we can in some way realise
the man, unsparing of others as of himself, demand-
ing the absolute self surrender he had made, open-
eyed, to the world, in all its rich variety of changing
phenomena, yet passionately fond of the written
Scriptures ; a sign to all who looked on him of the
energy of spiritual forces, as he wielded the powers
of the age to come.

What then, we ask, does Columba mean for us,
this keen impulsive conqueror of souls, fearless in

S. COLUMBA. 185

perils and restless in labour? Even in the simplest
sense, we need the inspiration of his example in
the strain of our conventional life. We need his
bold trust in humanity, his confident appeal to gener-
ous feelings, his courageous exercise of moral supre-
macy, his strengthening of the family when he made
the ties of the clan the model of his own order. We
need his reverence for what we speak of as lower
forms of life, the gentle love with which he confessed
in deed that He who made him made them too ;
the thankfulness with which he acknowledged that
life lies not in the things which we possess, out of
their superfluous abundance, but in the splendours
of earth and sky, and the joys of human intercourse,
and the consciousness of divine kinsmanship, which
are our common heritage. We need above all the
power of spiritual vision, which discerns the eternal
in things transitory, the terrible issues of self-asser-
tion, the joy of consecrated service ; a vision which
is sufficient to chasten, to cheer, to inspire, to elevate,
the simplest routine of daily duties.

What does Columba mean for us ? To answer
this question more fully here we must take account
of the sister Church across the stream. Columba of
Hy, Ignatius of Antioch ; Columba, the Celtic mis-
sionary, and Ignatius, the Syrian martyr, honoured
alike among us, symbolise the catholicity of our own

1 86 APPENDIX.

Church. By a happy choice the very buildings in
which they are commemorated are not less widely
separated in type than are the men themselves.
Here we have the Basilica representing the energy
of that Roman law by which the Christian civilization
of the West was united with the past ; and on the
other side the purest forms of Gothic architecture in
which the Faith found its own natural expression in
the North. And it is not, I think, an idle fancy
which gladly notes that the very contrasts are com-
bined in another contrast. The Roman sanctuary is
assigned to the Irish saint and the English sanctuary
to the Eastern one. Separately and together, sanc-
tuary and saint, remind us of that which is our joy
and our hope, that no one outward form, no one
national character, no one man, can exhaust the
fulness of our faith.

Here in this church the thought lies embedded
for ever in the very foundations of the building. The
foundation stone itself is two stones and not one
stone : in that Irish and English are cemented to-
gether; and this material union will force all who
worship here to think of and to pray for that consum-
mation when every division of race and class shall be
done away, and all whom Christ has redeemed shall
be one man in Him.

All our hearts beat quicker when we think of such

S. COLUMBA. 187

a consummation; but in order that we may share and
enjoy and strengthen the spirit of catholicity which
springs out of loyal devotion to a living Lord,
whereby it is hastened, we must be prepared to give
up much that we severally hold dear. God will bless
the offering of our private preferences, habits, con-
victions, if it is made for a greater cause. It has
been often said that there is nothing fruitful but
sacrifice. I will dare to add that there is no lasting
strength without obedience. Thus it may be that
through the discipline of trial we shall ourselves find
opportunities in the present perils which we view
with the greatest alarm. The very work of Columba
was the penitent confession of a great fault, the
transfiguration of a great sorrow.

What does Columba mean for us, for me, to-day ?
The saint who stirs us after thirteen centuries with
fresh enthusiasm, who speaks to us, though dead,
with a voice of warning and encouragement, who
helps us to reach out to the breadth and manifoldness
of our faith, is recognised as a living friend. So God
enables us to feel that earthly connexions are not
essential to a true human fellowship. And such a
reflexion cannot but stir us deeply here and now.
The very form of our service tells us of one no longer
seen whose presence is in all our hearts, and my own
thoughts necessarily go back to words spoken not yet

1 88 APPENDIX.

a year ago, words of thankfulness and hope, when
your loved Father in God was given back, as we
trusted, for a fresh period of faithful work. I do not
wish to retract or to modify one phrase of joy and
confidence which I used then. The gift has been
made otherwise than we expected. But the gift is
real and it is abiding. Never was the influence of
him whom we have rather found than lost — I speak
from daily experience — more powerful or more salu-
tary; never did the sense of his absolute singleness
of purpose constrain his people to bend their energies
to one common end with surer effect ; never was his
strong wisdom more powerful to commend to our
hearts the grace of fellowship, than now, when he
moves us with a force from which all admixture of
transitory elements is for ever taken away. It is
through the saints of God, when their image rises
before our soul in its purity, that we learn to recog-
nise what is great and what is little in life : learn to
distinguish what survives in glory through the last
momentous change: learn to discern, dimly it may
be and far off, that unity in which we find the co-
ordination of our several activities, the completion of
our fragmentary thoughts.

Yet once again, What does Columba mean for us?
The answer which is addressed to all time, wrought
put through his life, lies in the last words which he

S. COLUMBA. 189

wrote and the last charge which he gave. This is his
testament, ' They that seek the Lord shall not want
any good thing.' ' My little children, keep unfeigned
love one with another.' The promise is accomplished
through every variety of outward circumstance. The
command is valid through every temptation of per-
sonal differences If we bear the promise and the
command in our memory, as we all can do; if we
ponder them ; if we bring them to the interpretation
of our disappointments and our trials, it will not have
been in vain that we have dwelt for a short space on
the teaching of the first forefather of our Northern
Church. Hear him then once more ; hear psalmist
and apostle through him : ' They that seek the Lord
shall not want any good thing.' ' My little children,
keep unfeigned love one with another.'

NOTES.

NOTES.

1. S. COLUMBA was born of royal descent at Gartan in Donegal
on Dec. 7, 520 or 521. Educated under the two Finnians and others,
he was in due time ordained deacon and priest, but never raised to the
episcopate. He taught at Glasnevin near Dublin until the plague
broke up the school in 544, when he returned to the north of Ireland,
and founded numerous monasteries, the most important of which were
Durrow (Dearmach), Derry and Kells. Dr Reeves enumerates thirty-
seven of these foundations in Ireland. The actual circumstances which
led to his leaving his native country are variously given. The best-
known story is as follows. In his enthusiasm for manuscripts he had
secretly copied a Psalter belonging to Finnian, who thereupon claimed
the copy as his own. The matter was referred to king Diarmid,
Columba's kinsman, at Tara, who decided in favour of Finnian,
saying: 'To every cow her calf; so to every book its copy.' Offended
at this decision Columba stirred up the families of the north Hy Neills
against the south Hy Neills who acknowledged Diarmid, and the
result was the defeat of Diarmid, owing to the prayers and songs of
Columba. Columba's Latin copy of the Psalter became the national
relic of the O'Donnell clan, and for a thousand years was carried with
them to battle. It is still preserved, and from its date may well have
been written by the saint. But whatever was the immediate cause of
quarrel, it seems certain that the battle of Cooldrevny (Coledebrina)
fought in 56 1 between the Hy Neills was attributed in a great measure
to Columba's influence.

A synod held at Teltown in Meath censured his conduct, though
apparently it did not excommunicate him. Stung with remorse, he
sailed from Ireland with twelve companions, a voluntary exile for the
cause of Christ (pro Christo peregrinari volens enavigavit, Adamnan
pref. a), and settled in the island of lona (Hy) in the year 563 (see
D. S. 13

194 DURHAM SERMONS.

Reeves' Life of S. Cohimba ; Bede H. E. iii. 4 gives it 565). Here
he founded his chief monastery, and evangelised the heathen Picts.
He also taught more carefully the Scots, who had already been
converted to Christianity by S. Ninian. For thirty-five years S.
Columba laboured with wonderful energy, travelling through great
parts of Scotland, and penetrating northward as far as Inverness, and
eastward into Aberdeenshire, founding churches, and monastic institu-
tions, among others the famous monastery of Deer. He frequently
visited Ireland on matters connected with his monasteries, which he
superintended until the end.

The circumstances of his death are very touching. On the Saturday
afternoon he was transcribing the thirty-third Psalm. He reached the
verse, ' They who seek the Lord shall want no manner of thing that is
good,' and then said, 'Here I must stop; what follows let Baithen
write. ' As the midnight bell summoned the brethren to the matins of
the Sunday festival he hastened before the other monks to the chapel.
When lights were brought, they found him prostrate before the altar,
and in the act of blessing them he passed away with a smile upon his
face, 'doubtless seeing the holy angels coming to meet him.' This
according to Dr Reeves' computation was early in the morning of
Sunday, June 9, A.D. 597.

The chief authority for the life of S. Columba is his biography
by Adamnan, ninth abbot of lona, written between 692 and 697 (edited
by Reeves Dublin 1857). See also Bede Hist. EccL iii. 4, Monta-
lembert Monks of the West\\\. p. 97 sq. (Engl. trans.), and especially
Reeves' Life of S. Columba in Historians of Scotland Vol. vi.

2. This devoted follower was Mochonna, son of the provincial
king of Ulster. ' In vain Columba represented to him that he ought
not to abandon his parents and native soil. " It is thou," answered the
young man, "who art my father, the Church is my mother, and my
country is where I can gather the largest harvest for Christ. " Then, in
order to render all resistance impossible, he made a solemn vow aloud to
leave his country and follow Columba, " I swear to follow thee wherever
thou goest, until thou hast led me to Christ, to whom thou hast conse-
crated me." ' Montalembert Monks of the West iii. p. 132.

3. ' It was the general belief of the time that all islands fell under
the jurisdiction of the Papal See, and it was as a possession of the
Roman Church that Henry sought Hadrian's permission to enter
Ireland. His aim was "to enlarge the bounds of the Church, to
restrain the progress of vices, to correct the manners of its people and to

NOTES. 195

plant virtue among them, and to increase the Christian religion." He
engaged to " subject the people to laws, to extirpate vicious customs, to
respect the rights of the native Churches, and to enforce the payment of
Peter's pence " as a recognition of the overlordship of the Roman See.
Hadrian by his bull approved the enterprize as one prompted by "the
ardour of faith and love of religion," and declared his will that the
people of Ireland should receive Henry with all honour, and revere
him as their lord.' Green History of the English People i. 176.
Hadrian IV (Nicholas Breakespeare), a native of S. Albans and the
antagonist of Frederick Barbarossa, was pope from 1154 to ll£>9
(Milman Latin Christianity Book vill. ch. 7).

4. On the influence of S. Columban (543 — 615) and his Celtic
followers upon the evangelisation of Europe see Montalembert Monks
of the West ii. p. 387 sq, Neander Church History v. p. 39 sq.
He preached in France, Switzerland and Italy. His principal monas-
teries were Luxeuil in the Vosges, and Bobbio near Milan. St Gall
on Lake Constance was founded and named after his companion
Gallus. S. Columban first gave the impulse to the missionary enter-
prise in England and Ireland which produced Cilian, Wilfrid, Willi-
brord, Willibald, Winfrid (Boniface) and many others.

5. Paulinus was one of four monks sent from Rome by Gregory
the Great in 60 1 to recruit the mission of Augustine. In 625 he was
chosen to accompany as chaplain Ethelburga, daughter of Eadbald,
king of Kent, when she went to be bride to Edwin, king of North-
umbria ; and he was consecrated bishop of York by Justus, archbishop
of Canterbury. Though allowed free exercise of his religion, he made
little or no impression on king or court, until the escape of Edwin from
an assassin's dagger on Easter-eve 626, and the birth to him of a
daughter the same night, were taken advantage of by Paulinus to
direct his attention to Christianity. Edwin allowed the infant to be
baptized at Pentecost, but with characteristic caution hesitated to
embrace the faith; and it was not until the following winter that he
summoned his Witan at Goodmanham to listen to the preaching of
Paulinus. The effect of the conference was immediate : Coifi, the
chief Pagan priest, took the lead in the desecration of the heathen
shrine at Goodmanham : on Easter-eve 627, in a wooden chapel erected
for that purpose at York on the site of the present Minster, Edwin and
his nobles were baptized, and the impulse thus given to Christianity was
felt through the length and breadth of the great kingdom of Northumbria.
Everywhere crowds flocked to receive baptism at Paulinus' hands.

13—2

196 DURHAM SERMONS.

The Glen in Northumberland, the Derwent in Durham, the Eure and
the Swale in Yorkshire are rivers associated with his missionary
journeys. Pallinsburn, some three miles from the Tweed near the
well-known field of Flodden, preserves his name. His traditionary
well at Holystone, in the Coquet valley, is still shown. He even
penetrated as far south as Lindsey, then subject to Northu'mbria, and
preached at Lincoln ; and there he consecrated Honorius to be fifth
archbishop of Canterbury. But he appears to have taken no steps to
organize his work. The results, though brilliant, were superficial, and
when the defeat and death of Edwin at Hatfield (Oct. 12, 633) were
followed by the cruel devastation of Northumbria by Penda and
Cadwalla, he felt that Christianity was a lost cause, abandoned his
bishopric, and set sail with the widowed Ethelburga for Kent, where
archbishop Honorius and king Eadbald gave him the see of Rochester.
Next autumn arrived from Rome the pall intended for him as arch-
bishop of York in accordance with Gregory's original scheme for two
archbishoprics in England each with twelve suffragan bishops. But it
came too late : and so Paulinus was never archbishop. He died
bishop of Rochester Oct. 10, 644, and was buried in the chapter-house
there. See Bede Hist. Eccl. i. 29; ii. 9, 12 — 14, 16 — 18, 20; iii.

i, 14-

6. Nullum fidei Christianae signum, nulla ecclesia, nullum altare
in tota Berniciorum gente erectum est, priusquam hoc sacrae crucis
vexillum novus militiae ductor, dictante fidei devotione, contra hostem
immanissimum pugnaturus statueret. Bede Hist. Eccl. iii. 2.

7. Montalembert Monks of the West iv. p. 88.

8. Montalembert Monks of the IVestiv. p. 125.

9. Montalembert Monks of the Westiv. p. 126.

10. Habere autem solet ipsa insula rectorem semper abbatem pres-
byterum, cujus juri et omnis provincia, et ipsi etiam episcopi, ordine
inusitato, debeant esse subjecti, juxta exemplum primi doctoris illius,
qui non episcopus, sed presbyter extitit et monachus (Moreover, the
island itself is wont to have always an abbot, who is a presbyter, for its
ruler, to whose jurisdiction all the province and the bishops also
themselves, after an unusual order, are bound to be subject, according
to the example of their famous first teacher, who was not a bishop,
but a presbyter and a monk) Bede Hist. Eccl. iii. 4. See also Bright
Early English Church History (2nd edition) p. 139 sq.

11. The three forms of tonsure were (i) the Roman (S. Peter's)
' the hair shorn away from the top of the head in a circular shape more

NOTES. 197

or less wide, according as the wearer happened to be high or low
in order : the hair dipt over the ears and all about the neck in such a
way, that from behind and on the sides it looked like a ring or crown
around the head ; ' (2) the Celtic ' made by cutting away the hair from
the upper part of the forehead in the figure of a half-moon, with the
convex side before ; ' (3) the Greek (S. Paul's) the shaving of the
whole head. Great importance was attached to the form of tonsure.
Theodore of Tarsus when nominated archbishop of Canterbury ' waited
four months ' in Rome ' until his hair should be grown, so that it might
be shorn in the shape of a crown. For he had had the tonsure of the
holy apostle Paul, after the manner of the Easterns (quatuor exspectavit
menses, donee illi coma cresceret, quo in coronam tonderi posset ; habu-
erat enim tonsuram more orientalium sancti apostoli Pauli) ' Bede Hist.
Eccl. iv. i. The Celtic tonsure was nicknamed by its opponents 'the
tonsure of Simon Magus' (Bede Hist. Eccl. v. 21). See Mayor and
Lumby Bede p. 293 sq.

The question of the keeping of Easter was a more intricate one.
There was no dispute as to the day of the week, for, like the Roman,
the Celtic Church kept the festival always on a Sunday. The Celtic
Church therefore was never Quartodeciman, and Colman's appeal at
the Council of Whitby to the precedent of S. John was rightly disproved
by Wilfrid. The difference between the usages was twofold; (i) in
calculating the date of Easter, the Celtic Churches used an antiquated
and imperfect Paschal Calendar, which elsewhere had been superseded
by a more accurate reckoning ; (2) the Celtic Church allowed Easter
day to fall on the fourteenth day of the moon, the Roman Church never
before the fifteenth day. Eanfleda, Oswy's queen, who had been
brought up in Kent, observed the Roman usage ; hence, as Bede tells
us (Hist. Eccl. iii. 25) 'it sometimes happened in those times that the
-paschal feast was kept twice in one year ; and when the king, having
ended his fast, was keeping the Lord's paschal feast, the queen with her
court still continuing in her fast was keeping Palm Sunday.' See
further in Bright, pp. 79 sq., 202 sq.

12. The Council of Whitby (Streanseshalch) was held in the spring
of 664 to settle these points. Colman, bishop of Lindisfarne, Hilda,
abbess of Whitby, Cedd, bishop of the East-Saxons (then on a visit
to Lastingham) represented the Celtic usage, to which king Oswy also
inclined : queen Eanfleda, her son, prince Alchfrid, Agilbert the Frank,
bishop of Dorchester, James the Deacon, a survivor of the mission
of Paulinus, Tuda, an Irish bishop recently arrived in Northumbria,

198 DURHAM SERMONS.

and above all, Wilfrid, abbot of Ripon, supported the Roman view.
King Oswy presided, and when Colman had spoken in favour of the
customs of Lindisfarne called upon Agilbert on the other side. He not
being able to speak Saxon requested that his disciple Wilfrid might be
spokesman on his behalf. Thereupon Wilfrid, whose visits to France
and Rome gave him a great advantage over his opponents, had little
difficulty in disposing of the arguments of Colman. The end of the
debate was remarkable. Colman, after his appeal to S. John had been
disproved, had quoted in support of his view Anatolius and Columba.
Wilfrid replied, * Even if your Columba, — let me say ours if he was
Christ's — was a saint and a wonder worker, ought he therefore to be
preferred to the most blessed chief of the apostles, to whom the Lord
said, ' ' Thou art Peter, and upon this rock I will build My Church, and
the gates of hell shall not prevail against it : and I will give thee the
keys of the kingdom of heaven?'" King Oswy was much impressed by
this reference. He asked Colman whether the words were really spoken
by Christ to S. Peter ? ' Certainly.' ' Did He ever give the like power
to your Columba?' 'No.' 'You both agree that these words were
said especially to Peter, and that the keys of heaven were given him by
the Lord.' ' Yes,' they both said, 'certainly.' 'And I tell you, that
this is that doorkeeper, whom I choose not to contradict, but as far as
I know or am able, I desire in all things to obey his rulings ; lest
perchance when I come to the doors of the kingdom of heaven, I may
find none to unbar them for me, if he be averse who is proved to hold
the keys.' And with that he decided against the Celtic party. Colman
retired first to lona, afterwards to Inisbofim, an island off the coast of
Mayo, leaving Eata, abbot of Melrose, formerly one of Aidan's ' twelve
boys,' to rule, as abbot, over those of his brethren who preferred to
remain behind at Lindisfarne. See Bede Hist. EccL iii. 25, 26.

13. Montalembert Monks of the West iv. p. 170.

14. See the panegyric of Bede (Hist. EccL iii. 26), a summary of
which is given in Montalembert Monks of the West iv. 22 sq.

15. In 675, when contemplating the monastery of Wearmouth,
Benedict Biscop brings back from Gaul ' masons to erect a church
in the Roman style, which he had always admired (caementarios qui
lapideam sibi ecclesiam juxta Romanorum, quern semper amabat, morem
facerent).' Bede Vitae B. Abbatum 5. At Ripon and Hexham Wilfrid
erected stone churches of great magnificence. In 710 we find Naiton
(Nectan), king of the Picts, sending to Ceolfrid, abbot of Jarrow, for
' architects to build a church of stone in his nation in the Roman style

NOTES. 199

(architectos petiit qui juxta morem Rornanorum ecclesiam de lapide in
gente ipsius facerent)' Bede Hist. EccL v. 21.

16. On the Pseudo-Isidorian Decretals see Neander Church
History (Torrey's translation) vi. p. i sq. A collection of ecclesiastical
laws had been drawn up in the sixth century by Dionysius Exiguus
containing the papal decrees from the time of Pope Siricius (384 — 398)
downwards. This collection was widely circulated, and was added to
from time to time by the admission of later ecclesiastical ordinances.
One of the best known of these recensions was that of the learned
Isidore of Seville (560 — 636). But in the ninth century suddenly
appeared, under the name of Isidore, a collection no longer commencing
from the fourth century, but comprising a complete series of decretals
of the Roman bishops from Clement of Rome (c. 92 — 100) onwards. It
was headed by five letters purporting to have been written by Clement,
of which one was a Latin translation by Rufinus (c. 398 — 402) of a
spurious letter to James, which is found in Greek prefixed to the
Clementine Homilies, a work of the second century ; the others later
fabrications. The letters from subsequent bishops of Rome in this col-
lection abound in anachronisms and blunders of such a kind that a
less credulous age would have detected the imposture at once ; and the
whole series was designed to set forth in the completest way, and to
invest with the authority of great antiquity, the inviolability of the
Church, and the claim of the Pope, as the head of Christendom, to be
the sole court of appeal in civil and religious matters alike.

17. John, surnamed the Faster, patriarch of Constantinople (585 —
595) had assumed the title of ' oecumenical ' or 'universal ' bishop in the
time of Pelagius, Gregory's predecessor. The title was not a novelty,
nor did it apparently imply a claim for jurisdiction over the whole
church ; but Gregory remonstrated strongly in his letters. Writing to
the emperor Maurice he declares (Ep. vii. 33), Ego fidenter dico quia
quisquis se universalem episcopum vocat, vel vocari desiderat, in
electione sua Antichristum praecurrit, quia superbiendo se caeteris
proponit. Nee dispari superbia ad errorem ducitur quia, sicut perversus
ille deus videri vult super omnes homines, ita quisquis iste est, qui solus
sacerdos appellari appetit, super reliquos sacerdotes se extollit (I say
confidently that whoever styles himself 'universal bishop,' or seeks to
be so styled, becomes by his own choice a precursor of Antichrist;
because by his proud vaunting he places himself above the rest. In a
like spirit of pride he is being led away into error; for just as that false
god wishes to seem superior to all men, so whoever this person is, who

2OO DURHAM SERMONS.

covets to be called priest all to himself, he exalts himself above his fellow
priests). Again in a letter addressed to Eusebius, bishop of Thessa-
lonica and other bishops (Ep. ix. 60), after an allusion to superbum et
pestiferum oecumenici, id est universalis, vocabulum (the proud and pesti-
lent title of ' oecumenical' or 'universal'), he continues, Quia hoc jam, ut
videmus, mundi hujus termino propinquante, in praecursione sua
apparuit humani generis inimicus, ut ipsos, qui ei contradicwre bene
atque humiliter vivendo debuerunt per hoc superbiae vocabulum prae-
cursores habeat sacerdotes, hortor et suadeo ut nullus vestrum hoc
nomen aliquando recipiat (Since therefore with the end of this world
approaching, as we see, in his due time of forerunning has appeared
the enemy of the human race, so as to have as his precursors the very
men who ought to have given him the lie by living good and humble
lives, the priests, I advise and urge that none of you on any account
admit this title). And later on in the same letter, Quis, rogo, in hoc
tarn perverso vocabulo nisi ille ad imitandum proponitur, qui, despectis
angelorum legionibus secum sociabiliter constitutis, ad culmen conatus
est singularitatis erumpere, ut et nulli subesse et solus omnibus praeesse
videretur (Who, I ask, in this preposterous title is held up for imitation
but he who despised the legions of angels which had been associated with
himself on equal terms, and essayed to force his way to the topmost
point of singularity, so that he might appear not merely inferior to
none, but sole head above all) ? Many equally strong passages might be
quoted from Ep. v. 18, 20, 43; vii. 31, 33; viii. 30, ix. 68. See
Robertson History of the Christian Church ii. 376 sq.

18. Tennyson The Passing of Arthur \. 183.

19. Finan, the successor of S. Aidan and the predecessor of
Colman in the bishopric of Lindisfarne (651 — 661), built the church at
Lindisfarne 'after the manner of the Scots (Celts), not of stone but
entirely of hewn oak, and thatched it with reeds (more Scottorum non de
lapide sed de robore secto totam composuit atque harundine texit) ' Bede
Hist. Eccl. iii. 25. This may be considered the mother-church of the
present cathedral at Durham, the chief intermediate links being bishop
Eardulph's wooden church at Chester-le-Street (883) and bishop
Aldhun's stone church at Durham completed 999, and pulled down to
make room for the present structure. On Aug. u, 1093 the founda-
tion stone of Durham Cathedral was laid in the presence of William of
Carileph, bishop of Durham, Turgot, prior of the monastery, afterwards
bishop of S. Andrews, and perhaps also Malcolm, king of Scotland.
The building went on rapidly, and at the death of William of Carileph

NOTES. 2OI

(Jan. 6, 1095 — 6) was completed from the east end of the choir as far
as the first great bay of the nave, including the piers and arches which
carry the central tower. Bishop Ralph Flambard (1099 — 1 128) finished
the nave, including the side aisles and their roofs as far as the vaultings,
and also the western towers up to the height of the nave. See
Greenwell Durham Cathedral (2nd ed.) p. 21 sq.

20. Ecclesiasticus xlix. 4, ' All, except David and Ezekias and
Josias, were defective : for they forsook the law of the most High, even
the kings of Juda failed.'

21. The references are 2 Chron. xxxiii. 23, xxxiv. 2, 2 Kings xxi.
13, xxiii. 22, 25.

22. Zechariah xii. 1 1 * In that day shall there be a great mourning in
Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.'

23. Revelation xvi. 16.

24. Ecclesiasticus xlix. i — 3.

25. Elfric and Ella were brothers; Osric was the son of Elfric;
Edwin and Acha the son and the daughter of Ella; Acha married
Ethelfrid and became the mother of Eanfrid, Oswald and Oswy.
Oswald was therefore younger brother of Eanfrid, and second cousin
(through his mother) of Osric.

The union or separation of the two kingdoms of Bernicia and Deira
was bound up with the varying fortunes of the Deiran dynasty of Yffi
father of Ella, and the Bernician dynasty of Ida father of Ethelric.
Of the Deiran dynasty, Ella, Osric, and Oswin ruled over Deira, and
Edwin was strong enough to annex Bernicia also : of the Bernician
dynasty, which was the more powerful, Ethelric, Ethelfrid, and Oswald
governed Deira as well as Bernicia ; but Oswy until Oswin's death was
obliged to be content with Bernicia.

26. 27. Infaustus ille annus et omnibus bonis exosus usque hodie
permanet, tarn propter apostasiam regum Anglorum qua se fidei sacra-
mentis exuerant, quam propter vesanam Brettonici regis tyrannidem.
Unde cunctis placuit regum tempera computantibus, ut ablata de medio
regum perfidorum memoria idem annus sequentis regis, id est Osualdi,
viri Deo dilecti, regno adsignaretur (This year remains to this day ill-
omened and hateful to all good men, both by reason of the apostasy of
the kings of the Angles, who had renounced the sacraments of the faith,
and because of the mad tyranny of the British king. Wherefore it has
seemed good to all who have computed the chronology of the kings to
wipe out absolutely the memory of the renegade kings, and to assign the
year in question to the reign of the following king, that is Oswald, the
man beloved of God) Bede Hist. Eccl. iii. i .

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28. Bede Hist. Eccl. iii. 2. 'The battle seems to have been
fought near S. Oswald's [seven miles north of Hexham] ; but Cad-
walla fell at a place, on the south and opposite side of the Tyne, called
Denisesburna, from the rivulet Denis, now Rowley-water, which flows
into the Devil's Water above Dilston. ' Greenwell Durham Cathedral p. 3.

29. The battle of Maserfield was fought on Aug. 5, 642, eight
years after Heavenfield (Bede Hist. Eccl. iii. 9). S. Oswald had
reconquered Lindsey from Penda, hence his quarrel with the Mercian
king. After his victory, Penda struck off S. Oswald's head (as he had
struck off Edwin's head nine years before at Hatfield), and set it up on
a pole on the battle-field. It was rescued, carried to Lindisfarne, and
buried by S. Aidan ; but afterwards exhumed and taken to Bamborough,
where it remained till S. Cuthbert's time. In 875 when the monks
of Lindisfarne retired before the Danes, it was placed in S. Cuthbert's
coffin, and accompanied the wanderings of that saint. The historian of
the translation of S. Cuthbert's remains in 1104 states that the head was
found and left with them (so also Reginald of Durham c. 42, and
Malmesb. Gest. Pontif. iii. 134). In 1827 when S. Cuthbert's grave
was opened the skull was still there (Raine S. Cuthbert p. 187).
S. Oswald's body was removed by his niece Osthryd to the monastery
of Bardney (Bede Hist. Eccl. iii. n), and in the tenth century taken to
Gloucester and placed in a shrine.

30. Adamnan Vita Columbae i. i. Oswald told the dream to
the abbot Seghine.

31. Plato Republic v. 473 (Davies and Vaughan's translation
p. 1 86).

32. Collect in the Sarum use for August 5.

' Omnipotens sempiterne Deus, qui hujus diei jocundam sanctamque
laetitiam in sancti servi tui Oswaldi passione consecrasti ; da cordibus
nostris tui timoris caritatisque augmentum, ut cujus in terris sancti
sanguinis effusionem celebramus, illius in caelo collata patrocinia
sentiamus. Per Dominum nostrum.' Procter and Wordsworth Brevi-
arium ad Usum Sarum. Ease. iii. p. 589.

33. Bede Hist. Eccl. ii. 20.

34. Cadwalla, king of Gwynedd or North Wales, defeated
by Edwin ' in his thirst for vengeance allied himself, Briton and
Christian as he was, with a Saxon prince who combined in his own
person the fiercest energy of a Teuton warrior with the sternest
resistance to the progress of the new creed: who, succeeding to
power at fifty years old, was for thirty years the prop and the

NOTES. 203

sword of Heathenism, and also came near to reducing the various
kingdoms to a monarchy centred in the youngest of them all. This
was Penda the Strenuous, king of the Mercians, whose name was
long a terror to the inmates of cell and minster in every Christianised
district. There is a sort of weird grandeur in the career of one who in
his time slew five kings, and might seem as irresistible as destiny.'
Bright Early English Church History p. 132.

He slew Edwin at Hatfield (633), Egric and Sigebert, kings of
East-Anglia (635), Oswald at Maserfield (642), Anna, king of East-
Anglia (654), and was himself slain by Oswy at Winwidfield (Nov. 15,
655). 'With Penda fell paganism.' Penda's son, Peada, had been
baptized by Finan, bishop of Lindisfarne, two years before his father's
death, and when the great kingdom of Mercia became free and
united again under Penda's son Wulfhere, the teaching of the Celtic
bishops Diuma and Cellach had won its way, and monarch and
people embraced Christianity.

35. Bede Hist. Eccl. ii. 16.

36. Bede Hist. Eccl. iii. 5. The name of the first missionary
sent was Corman (Bellenden's Boece ix. 20, vol. ii. p. 105).

37. The chief passages in Bede in praise of S. Aidan are Hist.
Eccl. iii. 3, 5, 14, 17.

38. ' Quid loqueris, rex ? Numquid tibi carior est ille films equae,
quam ille filius Dei?' Bede Hist. Eccl. iii. 14. 'It seems probable
from the gender of this word [equae] that the tradition which represents
the bishop as playing in his answer on the words 'mare' and 'Mary'
gives the correct version of the story, the former portion of which play
on words is given in the Saxon 'myran sunu.' See Higden Poly-
chronicon v. 15.' Mayor and Lumby Bede p. 247.

39. Cedd (Cedda) was one of four Celtic missionaries sent (653)
by Oswy into Mid-Anglia (the part of Mercia which lay between the
Trent and the Bedford district) at the request of his son-in-law, the
convert Peada, — the first mission to the Midlands. The missionaries
also preached in Mercia proper. Cedd however did not remain there
many months, being summoned by Oswy to head a mission to the
East Saxons, where king Sigebert, who had been baptized by Finan
the same year as Peada, was asking for Christian teachers. The next
year, — being thirty-eight years after the failure of the Roman mission
there by the expulsion of Mellitus from London, — Cedd was consecrated
by Finan to be bishop of the East Saxons, but his seat was Tilbury, not
London. Bishop Cedd paid many visits to Northumbria and founded

2O4 DURHAM SERMONS.

Lastingham. He acted as interpreter at the Council of Whitby (664),
and dying of the plague the same year was buried at Lastingham (Bede
Hist. Ecd. iii. 21 — 23).

Chad (Ceadda), the younger and more famous brother of Cedd,
became abbot of Lastingham on the death of his brother in 664.
On the retirement of bishop Colman from Northumbria, Wilfrid
had been raised to the see of York, and had gone to France for
consecration, but showed no disposition to return ; whereupon Oswy
prevailed on Chad to become bishop of York, and sent him to
Canterbury to be consecrated by archbishop Deusdedit. He found
the archbishop dead of the plague, but was consecrated by Wini,
bishop of Wessex, and two British bishops. Ceadda continued to
act as bishop of York until archbishop Theodore's visitation in 669,
who detected the irregularity of his consecration. Chad resigned
his see, and retired to Lastingham; but Theodore, who was struck
with his piety and humility, on the death of Jaruman, bishop of
Mercia, suggested him through Oswy to Wulfhere for the see of
Mercia. He had previously corrected the informality of his conse-
cration. Chad's see comprised the whole of Mercia proper, Mid-
Anglia, and Lindsey ; and his seat was Lichfield. After an exemplary
episcopate he died March 2, 672. Bede is loud in his praises of Chad's
character (Bede Hist. Ecd. iii. 23, 28; iv. 2, 3). Chad is the patron
saint of Lichfield.

40. Bede Hist. Ecd. iii. 17.

41. S. Aidan's Herrington, and S. Aidan's Ben well in Newcastle-
on-Tyne. There are now (April, 1890) in the present diocese of Durham
six churches associated with S. Aidan's name; three (at Herrington,
Blackhill and South Shields) already consecrated; three (at West
Hartlepool, Sunderland and Gateshead) in course of erection, or shortly
to be commenced.

42. Coleridge's Confessions of an Inquiring Mind 'p. 307 (ed. Bohn).

43. The exact date of S. Hilda's death is November 17, 680 (anno
Dominicae incarnationis sexcentesimo octogesimo die quintadecima
kalendarum Decembrium Bede Hist. Ecd. iv. 23). Her day has
been misplaced, and is usually, but wrongly, kept on November 18
(Alban Butler).

44. Hild is the name of a Saxon war-goddess ; Hilda is the Scandi-
navian goddess of war and victory ; Veleda, a German deified heroine,
is mentioned in Tacitus Germ. 8; Hist. iv. 61, 65; Statius Silv. I.
iv. 90.

NOTES. 205

45. The site of S. Hilda's monastery on the Wear has not been
identified. Bede describes it as a small establishment, locum unius
familiae ad septentrionalem plagam Viuri fluminis (a piece of land of
one family on the north side of the river Wear) Hist. Eccl. iv. 23.
Hilda left it after a year (? 649) to succeed Heiu as abbess of Hartlepool
(Hereteu). Here she remained eight years. She was then thirteen
years (657 — 680) at Whitby.

On the Church of S. Hilda at South Shields, Hutchinson (History
of Durham ii. p. 606) writes : ' The antiquity of the church at Shields
is not to be deduced with accuracy from any records before us ; it was
perhaps nearly cotemporary with that of Jarrow. '

46. These pupils were Bosa and Wilfrid II, bishops of York,
^Etla, bishop of Dorchester, Oftfor, bishop of Worcester and S. John
of Beverley, bishop of Hexham, afterwards translated to York.

47. Monile pretiosissimum, quod dum attentius consideraret tanti
fulgore luminis refulgere videbatur, ut omnes Britanniae fines illius gratia
splendoris impleret. Bede Hist. Eccl. iv. 23.

48. Isaiah xl. 6, 8.

49. 'The Lindisfarne Gospels was written by Eadfrith in honour
of God and S. Cuthbert and all the saints in the island. Eadfrith ruled
as bishop over the Lindisfarnensian Church from 698 to 721, but the
book was probably written before he became bishop. The ornamenta-
tion was the work of Ethel wold, who was bishop from 724 to 740.
Bilfrith, the anchorite, added the jewelled binding. The interlinear
English gloss was made by Aldred, the priest, about the middle of the
tenth century. The several facts are recorded in an entry at the end of
the book, in the handwriting of Aldred. ' Green well Durham Cathedral
(ed. 2), p. 6. This book is now preserved in the British Museum (MS.
Cotton, Nero, D. iv). ' It is still marked with the stain caused by the
sea- water.' Raine Cuthbert in Smith's Dictionary of Christian Bio-
graphy.

50. Bede Vita Cuthberti c. 37 sq. (iv. p. 323 sq. ed. Giles).

51. In 793 the monastery of Lindisfarne was surprised and
ravaged by a marauding party of Danes, but S. Cuthbert's body
was untouched. In 875 on the approach of Halfden, a Danish
chieftain of exceptional ferocity, Eardulph bishop of Lindisfarne, with
Eadred the abbot and most of the monks, took the coffin containing
S. Cuthbert's body and S. Oswald's head, the Lindisfarne Gospels,
Ethelwold's stone crucifix and other treasures, and abandoned the island
which for two hundred and forty years had been associated with the

206 DURHAM SERMONS.

evangelisation of England. Their first intention to sail to Ireland
having been frustrated in the manner already described, they wandered
from one place of retreat to another for nearly seven years, till they
settled at Craik, near York, where they remained four months. Here,
according to Symeon of Durham our chief authority, S. Cuthbert in a
vision to Eadred commanded the Danes and Angles to ransom a
certain slave named Guthred of noble Danish birth, and to make
him king of Northumbria. Alfred acknowledged the new king, and
peace being now restored, bishop and abbot moved the sacred remains
from Craik to Chester-le- Street (883), where Eardulph built a church of
wood. Guthred in pious gratitude gave to the church of S. Cuthbert
all the land between the Tyne and the Wear (Simeon says, between the
Tyne and the Tees, inter duo flumina Tinam et Teisam), which from
that time formed the main part of the ' Patrimony of S. Cuthbert.' At
Chester-le-Street nine bishops ruled in peaceful succession till 990,
when on the threat of another Danish invasion bishop Aldhun following
the earlier precedent removed the body once more, this time to Ripon.
But the storm passed over speedily : the exiles set off for their old home
at Chester-le-Street, and were within six miles of it, when the halt at
Dunholme brought to a close the romantic history of their wanderings,
and fixed the final restingplace of the saint at Durham. Once only
subsequently, in 1069, when, in revenge for the death of Cumin,
William the Conquerer was harrying all the land north of York,
S. Cuthbert's body was taken to its old home in Lindisfarne ; but after
three months was brought safely back to Durham again.

62. The eider duck (anas mollissima), called S. Cuthbert's duck,
'found on the Fern Isles on the Northumberland coast, which is the
only place where they are known to breed in England,' Bewick History
of Birds ii. p. 318 (ed. i, Newcastle 1804). When the saint's tomb was
opened in 1827, figures of these birds were found worked in cloth of
gold on the episcopal vestments which wrapped his body. See the
illustrations in Raines' Saint Cuthbert 1828.

63. Bede Vita S. Cuthberti xii. Compare the story told in c. x.
of the two * quadrupeds called otters ' (quadrupedia, quae vulgo lutrae
vocantur), and their devotion to the saint.

64. Dum passionis Dominicae mysteria celebraret, imitaretur ipse
quod ageret seipsum videlicet Deo in cordis contritione mactando.
Bede Vita S. Cuthberti xvi.

65. Cuthbert, a monk of Jarrow, in a letter to Cuthwin, a fellow-
student.

NOTES. 207

56. Cuthbert's letter is given in full in Giles' edition of Bede's
Works i p. clxiii., and in Mayor and Lumby Bede p. 176 sq.

57. The Revised Version of the New Testament was published
on May 17, 1881, six weeks before this sermon was preached.

58. See Westcott History of the English Bible p. 105 sq. (ed. i).

59. Richard de Bury was the son of Sir Richard Aungervile, and was
born 24 January 1287 (or 1281) near Bury St Edmunds, from which
place he takes his name. After a distinguished career at Oxford he
was appointed governor of Prince Edward of Windsor, afterwards
Edward III., who, on his accession in 1327, showed the gratitude of a
devoted pupil by loading him with honours. In 1330 and 1333 he was
sent as ambassador to the Papal Court at Avignon, and on the former
of these visits made the acquaintance of Petrarch, who refers to him
more than once. Throughout these diplomatic missions De Bury
maintained a dignity and splendour in keeping with the spirit of the
age which was an age of display. In 1333 he added to his existing
appointments those of chaplain of the papal chapel and dean of Wells.
On the death of Louis de Beaumont, bishop of Durham (25 Sept. 1333),
the Prior and Convent elected their subprior Robert de Graystanes, who
was consecrated by the archbishop of York, and duly installed at
Durham. But the interest of the king and the pope in De Bury's favour
was too strong to be resisted, and Graystanes returned to his convent
'a bishop without a bishopric.' On 5 June 1334 De Bury was en-
throned at Durham with great magnificence in the presence of the king
and queen, the queen mother, the king of the Scots and the two arch-
bishops. The same year saw him nominated Lord Treasurer, which office
he resigned a few months later on his appointment as Lord Chancellor.
But war with France was imminent, and his services were necessary for
delicate diplomatic negociations both at home and abroad. In 1338 he
accompanied king Edward in his stately progress up the Rhine to his
meeting with the emperor Lewis at Coblentz. What with frequent
missions on the continent, with threatened attacks from the Scotch
(which as prince palatine he had to meet) and with his episcopal duties,
De Bury must have been fully occupied during these years ; and yet all
this time we find him in constant correspondence with literary men,
gathering scholars around him, employing at Auckland a staff of
copyists and illuminators, enlisting in his behalf the services of monks
and travellers to rescue and to purchase rare volumes, and collecting a
library such that, as was commonly said, he had more books than all
the other bishops in England. After 1341, when he ceased to go

208 DURHAM SERMONS.

abroad, he devoted himself more and more to the literary pursuits
which he loved so well, and finished his Philobiblon on his birthday, 24
January 1345, dying at Auckland on 14 April of the same year.
Though forced by the exigencies of the age and by his own capacity
for public affairs to be a diplomatist and a statesman, he was essentially
a lover of peace and of books. The Querimonia Librorum contra
Bella in his Philobiblon shows us this. He was both a scholar and a
patron of scholars. His choice library he destined for a college which
it was his intention to found at Oxford, and he gave elaborate directions
for the keeping of the books ; but it is doubtful whether either design
was fully carried out. His great hospitality and his charities, which
were organized on a vast scale, left him very poor, and we have
evidence that his executors were obliged to sell many of his books to
pay his debts. It was left to his successor bishop Hatfield to found
Durham College at Oxford. If his library went, as is traditionally
stated, to the Durham Benedictines at Oxford, it was dispersed on the
dissolution of the college by Henry VIII. For his life see William de
Chambre in Wharton's Anglia Sacra I. 765, Historiae Dunelmensis
Scriptores (Surtees Society Publications 1839), Creighton Richard De
Bury in the Dictionary of National Biography, and E. C. Thomas The
Philobiblon of Richard de Bury (1888).

60. Philobiblon prol. (pp. i, 3 sq, 155, 156 sq, ed. Thomas).

61. Rev. Charles Thomas Whitley, Hon. D.D. of Durham Univer-
sity, Honorary Canon of Durham Cathedral and Vicar of Bedlington,
who was nominated Proctor with Rev. Thomas Williamson Peile M.A.
at the first meeting of Convocation held on March 4, 1 836.

Rev. John Cundill, Hon. D.D. of Durham University, Honorary
Canon of Durham Cathedral, and from 1842 to 1889 Rector of S.
Margaret's Durham, who appears as a student of the foundation with
eighteen others (in the first Durham University Calendar, 1833, pp. 12,

13).

These two were present at the Jubilee Festival, and are doubtless
alluded to here.

[I am indebted for these facts to Rev. J. T. Fowler M.A., Librarian
of Durham University.]

62. William the Conqueror built the Castle of Durham (c. 1072)
as a protection to the bishop; Hugh Pudsey (bishop, 1153 — 1194)
restored some part of the building which had suffered from fire, built
the gallery with its wonderful Norman door and erected the original
hall, which was a magnificent structure, 'one hundred and twenty yards

NOTES. 209

in length, of a proportionable height and width, and lighted on every
side.' This prelate likewise built at the west end of the Cathedral the
famous Galilee chapel, which was originally designed for a lady-chapel
at the eastern extremity. Thomas de Hatfield (bishop, 1345—1381)
strengthened the tower of the castle, and built the constable's hall and
the present banqueting hall, which last Richard Fox (bishop, 1494 —
1501), the founder of Corpus Christi College, Oxford, found too large
for his purpose and reduced by one-third of its length by cutting off
the present kitchen. See Hutchinson History of Durham ii. 358 sq.

63. Like the body of S. Cuthbert, the relics of the venerable Bede
have had a chequered history. Originally laid to rest in Jarrow, they
were stolen between 1021 and 1041 by an enthusiastic monk Elfred,
brought to Durham, and placed in the coffin of S. Cuthbert. Pudsey
removed them to a golden shrine on the right side of the body of the
saint. In 1370 they were moved into the Galilee by Richard de Castro
Bernardi (Greenwell Durham Cathedral p. 43 ; Giles in his edition of
Bede's Works, I. p. xliii, makes Pudsey move them into the Galilee).
They lie on the south side of Galilee, with a plain slab over them, on
which in 1830 was carved the well-known inscription Hac sunt in fossa
Bedae venerabilis ossa. For the medieval story in connexion with this
inscription see the authorities given in Giles p. ciii sq.

64. Benedict Biscop, a Saxon of noble birth, who held office under
Oswy, and had been endowed by him with an estate suitable to his
dignity, at twenty-five ' renounced the secular life, despising the service
of this world that he might enlist in the ranks of the true King.'
Accompanied by Wilfrid, his junior by a few years, he started for
Rome in 653, left Wilfrid behind at Lyons, and worshipped at
the tombs of the Apostles. He returned home full of love and vene-
ration for what he had seen. Smitten with his enthusiasm Alchfrid,
Oswy's son, would have accompanied him on a second journey, but his
father could not spare him ; and in 665 Benedict went to Rome alone.
He now retired to the monastery of Lerins to study the monastic
system, of which he was enamoured. Here he received the tonsure and
remained two years, till summoned by pope Vitalian to accompany to
Canterbury the newly-consecrated archbishop Theodore, and to assist
him with his knowledge of England and the English tongue. After
two years in Kent he took a third journey to Rome and returned with
many books of sacred learning. Egfrid was now king of Northumbria.
To his court Benedict came, and displayed the holy volumes and relics
which he had brought ; whereupon the king at once made him a grant

D. S. 14

2IO DURHAM SERMONS.

of land on the north side of the Wear, on which to build a monastery
(674). Benedict, without loss of time, repaired to France to find
masons, and such was their diligence that within a year the monastery
of Wearmouth was nearly completed. He next sent to France for
workers in glass, from whom the English learnt the art of glazing
windows and making vessels of glass. Two years before, Wilfrid had
introduced the first glass windows into England at York and Ripon.
Vessels for the altar and vestments, which could not be had in Britain,
Benedict procured from abroad. What could not be obtained from
Gaul must be fetched from Rome, so thither he went for the fourth
time and returned with great store of books, bringing with him John,
precentor of S. Peter's and abbot of S. Martin's at Rome, to teach the
English Gregorian music. He brought back also, at king Egfrid's
instance, letters of privilege for his monastery from Pope Agatho,
and pictures of sacred subjects to teach the common people through the
eye what they could not learn from books. So pleased was the king,
that he made Benedict another grant of land at the mouth of the Tyne
to build a second monastery. This was Jarrow. Twenty-two brethren,
with Ceolfrid as abbot, were told off to form the new society (682).
But the new monastery must be furnished as completely as the old, so,
leaving Easterwin in charge of Wearmouth, Biscop went a fifth time to
Rome in search of sacred books and . manuscripts. Much sorrow
awaited him on his return. His patron Egfrid had been slain in
battle, and the pestilence had been busy at both his monasteries.
At Wearmouth, Easterwin had been struck down at thirty-six; at
Jarrow, all who were able to chant the service had been taken away,
save Ceolfrid and one little boy, who struggled on, as best they might,
to perform the daily offices, only for a time (and it cost them many
tears to have to make the omission) foregoing the antiphons at matins
and vespers. And now Biscop's active career was drawing to a close.
He was smitten with paralysis, and for three years lay in entire
helplessness, cheerful and studious, through sleepless nights and weary
days, while Ceolfrid ruled both monasteries, for Sigfrid, Easterwin's
successor, was slowly dying of consumption. Most touching is Bede's
account of the two sufferers ; how when the end drew near, as neither
could move, Sigfrid was brought in his couch into Benedict's cell, laid
on the same bed and their heads brought together that they might kiss
each other. Benedict survived Sigfrid four months, and died Jan. 14,
690. See Bede Vitae Beatorum Abbatum, and Low Diocesan History
of Durham p. 65 sq., from which the foregoing account is abridged.

NOTES. 2 I I

65. The date of Bede's death (735) was probably the date of
Alcuin's birth. A Northumbrian of the noble house from which had
sprung S. Willibrord, the Apostle of the Frisians, he was brought up
from infancy in Egbert's school at York, of which he was himself
afterwards the chief exponent and the brightest glory. In the zenith of
his intellectual vigour as a teacher he was sent to Rome in 780 by
archbishop Eanbald to bring back his pall, and falling in with Charles
the Great, who had previously shown him distinguished marks of favour,
was induced by him to join his court, and to take charge of the Palatine
schools. At Troyes, Ferrieres, and afterwards at Tours were his chief
colleges, and thither flocked all the famous men of his age to sit at his
feet. He only paid one short visit to England (790 — 2) and died at
Tours. Of his indebtedness to Bede the present Bishop of Oxford writes
(Alcuin in Smith's Dictionary of Christian Biography) 'The schools
of Northumbria had gathered in the harvest of Irish learning, of the
Franco-Gallican schools still subsisting and preserving a remnant of
classical character in the sixth century, and of Rome, itself now
barbarized. Bede had received instruction from the disciples of Chad
and Cuthbert in the Irish studies on the scriptures, from Wilfrid and
Acca in the French and Roman learning, and from Benedict Biscop and
Albinus in the combined and organized discipline of Theodore. By his
influence with Egbert, the school of York was founded ; in it was
centred nearly all the wisdom of the West, and its greatest pupil was
Alcuin. Whilst learning had been growing in Northumbria, it had
been declining on the continent : in the latter days of Alcuin the
decline of English learning began..., at the same time the continent
was gaining peace and organization under Charles. Alcuin carried
the learning which would have perished in England, into France and
Germany. '

66. William of Durham in 1248 bequeathed money to found
University College Oxford. He died at Rouen in 1249, an<^ ^s usually
identified with William de Laneham, who was archdeacon of Durham
and rector of Bishop wearmouth. The scheme however was not carried
out for some few years (Maxwell Lyte History of the University of
Oxford p. 70 sq). Hugh of Balsham, bishop of Ely, founded S. Peter's
College Cambridge in 1257. Walter of Merton, bishop of Rochester,
founded Merton College Oxford in 1274.

67. William Van Mildert (bishop, 1826—1836).

68. Vir ardentis ingenii nee literarum inscius, abditarum rerum ab
adolescentia super fidem curiosus (A man of fervid genius with a con-

14—2

212 DURHAM SERMONS.

siderable knowledge of literature, from his youth up devoted in an
astonishing way to the study of abstruse subjects). Petrarch De Reb.
Fam. iii. i.

69. Philobiblon xix. (pp. 141 sq., 245 sq. ed. Thomas).

70. The petition was made in 1650, but the letters patent for the
erection of the college were not issued until 1657. See Low Durham
Diocesan History p. 265 sq.

71. The Durham mitre is encircled by a prince's coronet; the
bishop of Durham crosses the sword and the crozier ; in his official
acts he declares himself to be bishop ' by divine providence ' instead of
' by divine permission ' ; with the bishops of London and Winchester
he takes his seat in the House of Lords at once by right of his see,
without waiting for his turn in seniority, and at coronations he supports
the sovereign on the right hand. These are, I believe, the only
vestiges now remaining of the Palatinate power. On the rights of the
Prince Palatine in the olden time see Low Durham Diocesan History
p. 122 sq.

72. William Van Mildert, the learned editor of Waterland's
works, was translated from Llandaff to Durham in 1826, and held the
bishopric ten years. The Reform Bill of 1832 was soon followed by
the appointment of the Ecclesiastical Commissioners, who were incor-
porated in 1836. The income of the bishop was reduced to eight
thousand a year, and of the twelve canonries six were abolished. The
Palatinate was to be annexed to the Crown on the next avoidance
of the See. But the establishment of Durham University preceded
the recommendations of the Commission, and came as a graceful and
spontaneous act from the Bishop and the Dean and Chapter. The
revenues of the Cathedral furnished the endowment, and the Bishop
gave up his Castle at Durham for the use of the students of the new
foundation. Van Mildert died Feb. 21, 1836, and, as the last Prince
Palatine, was honoured with a resting place in the Chapel of the Nine
Altars near S. Cuthbert's shrine.

73. Ecclesiasticus xliv. 4.

74. Fundamenta ejus super montibus sanctis (' Her foundations
are upon the holy hills,' Prayer-Book Version) Ps. Ixxxvii. i, corre-
sponding to Ps. Ixxxvi. i in the Vulgate, is the motto of Durham
University.

75. Ecclesiasticus xliv. 2.

76. On the pedestal of the chalice were engraved the following
lines : —

NOTES. 213

Hie ciphus insignis fit Presulis ex tetra signis

Ri : Dunolmensis quart! natu Byriensis,
given in Raine Auckland Castle p. 36 from Chambre.

77. Bernard Gilpin, the 'Apostle of the North,' was born at
Kentmere in Westmoreland in 1517. At the age of sixteen he went to
Queen's College Oxford, where he distinguished himself in Greek and
Hebrew, was elected a Fellow, and was one of the first of the brilliant
band of scholars invited to join Wolsey's new foundation at Christ
Church. At this time Gilpin was still a staunch supporter of the
unreformed religion, and as such held a public conference at Oxford
with John Hooper, and afterwards (May, 15*19) with Peter Martyr,
then divinity professor, who speaks highly of his temperate conduct
during the disputation. But already a change was working in his mind ;
he determined to search out the truth for himself by a diligent study of
the fathers, and consulted Tonstall, bishop of Durham, his mother's uncle,
on transubstantiation and other points. He was now appointed vicar
of Norton in Durham, and, as was customary in the case of crown
appointments, preached before the court at Greenwich, when instead
of the usual laudatory sermon he launched out against the abuses of
patrons, pluralists, and non-residents. His theological views continuing
unsettled, he now, at Tonstall's suggestion and expense, travelled
abroad ; and, much to the bishop's concern, first resigned Norton. ' You
might still hold it with a dispensation.' 'In my absence the Devil
will not be held by any dispensation.' After three years spent at
Mechlin, Louvain and Paris, where he printed Tonstall's book on the
Eucharist, he returned to England, though Mary was on the throne, and
he himself more Protestant than before. Made archdeacon of Durham
and rector of Easington, his zeal for reform in morals and religion raised
him up many enemies. These accused him to Tonstall, who said,
' Father's soul, let him alone : he hath more learning than you all : ' and
on his resigning his rectory with his archdeaconry appointed him rector
of Houghton-le-Spring and wished to force a canonry upon him. His
enemies now brought thirty-two counts against him before Bonnor,
bishop of London, who, acting under the Queen's commission, sent a
pursuivant to bring him to London. On the way Gilpin accidentally
broke his leg, which probably saved his life, as, before he reached his
destination, Mary had died. Elizabeth on the throne, he was offered
the bishopric of Carlisle and the provostship of Queen's College ; but
refused both. He now devoted himseL heart and soul to his parochial
work at Houghton. Not content with evangelizing his own parish he

214 DURHAM SERMONS.

used the general licence to preach, which he possessed, to pay yearly
missionary visits to the most neglected parts of Northumberland,
Yorkshire, Westmoreland and Cumberland. Redesdale and Tynedale,
considered the most barbarous districts in the North, were favourite
scenes of his preaching tours. Here his influence was unbounded. The
incident of the fray in Rothbury Church is given below. The story of his
taking down a glove, which hung as a challenge in a churchyard, is also
well known. A thief who had unwittingly stolen his horses brought them
back in terror when he learnt whose they were. His charity and his
sympathy were wonderful. He would sometimes strip off his cloak, and
give it to an ill-clad beggar. Riding with his servants in the country he
saw a poor farmer's horse fall down dead in the plough. Immediately
Gilpin told one of his servants to unsaddle his horse, and give it to the
man. Though not exceptionally wealthy, yet by careful economy he
was able to exercise great hospitality. His custom was on Sundays to
feast all his parishioners in three divisions according to their rank. An
unexpected visit by Lord Burleigh found him able to entertain his
retinue in such a style that ' they could not have expected more at
Lambeth.' He met the ignorance of his time by constantly having
poor scholars round him, by educating five or six young men continually
at the universities at his own expense, and by founding the famous
Kepier Grammar school at Houghton. Such fame and influence as his
raised up detractors. He was accused not now of Protestantism
but of Romanism ; and called upon to preach at a minute's notice
before bishop Barnes at Chester-le-Street. His sermon was a plain and
bold exposure of the lamentable state of the diocese. The sermon over,
the bishop said : ' Father Gilpin, I acknowledge you are fitter to be
bishop of Durham, than myself parson of this church of yours. I ask
forgiveness for errors : forgive me, father. I know you have hatched up
some chickens that now seek to pick out your eyes ; but so long as I
shall live bishop of Durham, be secure. No man shall injure you.' Gilpin
died March 4, 1583, in his sixty-sixth year. See his life by Carleton,
bishop of Chichester, in Wordsworth's Ecclesiastical Biography, iv.
p. 85 sq., Perry in Dictionary of National Biography, and Collingwood
Memoirs of Bernard Gilpin.

78. Norton and Easington.

79. Called by Gilpin the Kepier Grammar- School, from the fact
that the revenues were in part derived from the tithes (hence called
Gilley tithes) of the dissolved hospital of S. Giles at Kepier neat
Durham, the seat of the Heaths. John Heath of Kepier is mentioned

NOTES. 215

in the charter of Gilpin's School. Hutchinson History of Durham ii.
p. 709.

80. At Rothbury, two factions, who ' practised a bloody manner
of revenge, termed by them Deadly-feod, ' when Gilpin was in the
pulpit came to church and stood, the one of them in the chancel, the
other in the body of the church, armed with swords and javelins.
' Mr Gilpin, somewhat niooved with this unaccustomed spectacle, goeth
on neverthelesse in his sermon, and now a second time their weapons
make a clashing sound, and the one side drew neerer to the other, so
that they were in danger to fall to blowes in the middest of the church.
Hereupon Mr Gilpin commeth downe from the pulpit, and stepping
to the ringleaders of either faction, first of all he appeased the tumult.
Next, he labowreth to establishe peace betwixt them, but he could not
prevaile in that : onely they promised to keepe the peace unbroken so
long as Mr Gilpin should remaine in the church. Mr Gilpin, seeing he
could not utterly extinguish the hatred which was now inveterate
betwixt them, desired them that yet they would forbear hostility so
long as he should remaine in those quarters : and this they consented
unto. Mr Gilpin thereupon goeth up into the pulpit againe (for he had
not made an end of his sermon) and spent the rest of the allotted time
in disgracing that barbarous and bloody custome of theirs and (if it
were possible) in the utter banishing of it for ever. So often as Mr
Gilpin came into those parts afterwardes, if any man amongst them stood
in feare of a deadly foe he resorted usually where Mr Gilpin was,
supposing himselfe more safe in his company, then if he went with a
guard.' Carleton Life of Gilpin reprinted in Wordsworth Ecclesiastical
Biography \v. n6sq.

81. The first quotation is from Peter Martyr's account of his
disputation with Gilpin in 1549 (Carleton Life of Gilpin p. 89) ; the
second from Edward living's preface to Gilpin's Life given in Colling-
wood Memoirs of Bernard Gilpin p. 285.

82. William Gilpin Life of Bernard Gilpin p. 127 (Cox, 1854).

83. The chief dates in Cosin's life are as follows: 1596, born at
Norwich; 1610, to Caius College Cambridge; 1616, librarian to
bishop Overall; 1619, in the house of bishop Neile ; 1625, married,
made archdeacon of the East Riding and rector of Elwick; 1627,
publishes his Book of Private Devotions ; 1634, master of Peterhouse ;
1643, dean of Peterborough; 1641, impeached in the House of
Commons and deprived of his preferments; 1642 — 1659, *n France
living in great poverty ; 1660, made bishop of Durham ; 1672, died in

2l6 DURHAM SERMONS.

London Jan. 15, and buried in the chapel at Auckland Castle
April 29.

84. Richard Poor (bishop of Durham, 1228 — 1237) has been
suggested with great probability as the builder of the hall. We know
that he was an enthusiastic architect, for, before his translation to
Durham, when bishop of Salisbury he had commenced the cathedral
there. That the present chapel was originally intended for a ban-
queting hall is proved, among other evidence, by the discovery about
five years ago of the heads of three doors in its east wall. The two
chapels, situated one above the other, which existed in Tonstall's time,
were blown up by Sir Arthur Hazelrig, who purchased Auckland Castle
during the Commonwealth. They formed the wing on the south side of
the building, parallel to the present chapel ; and the foundations of this
wing can still be traced beneath the turf.

85. Thomas Morton was a man of great learning, and distinguished
for humility and benevolence. When parish priest at Long Marston,
near York, his conduct during the plague had been most devoted and
heroic. He was made bishop of Chester in 1616, translated to Lich-
field in 1 6 1 8, and to Durham in 1 63 1 . Kindliness, liberality and conscien-
tiousness characterised his episcopal administration. He twice enter-
tained king Charles at Durham. In 1641 he was committed to the
Tower with other bishops; in 1646 episcopacy was abolished, and the
bishop's estates sold. But bishop Morton's high character was such
that he was treated leniently at first, until for baptizing a daughter
of the Earl of Rutland he was committed to prison for six months.
Released he wandered about, till meeting Sir C. Yelverton, a parliamen-
tary leader, he was invited to become tutor to his son. Here he lived
happily and died Sep. 22, 1659, a few months before the Restoration, in
his ninety-fifth year.

86. ' George Davenport succeeded Sancroft at Houghton-le-
Spring, but like a worthy successor of Bernard Gilpin, he refused to
accept any additional preferment, saying that he "had more prefer-
ment, and a better worldly estate than he could show good husbandry,
and he feared to die with any of the Church's goods in his hands."
Besides rebuilding his rectory, to which he added a chapel, he built
and endowed one half of the almshouse at Houghton. He died in
1677, rnuch lamented by his flock. He was the keeper of Bishop
Cosin's library at Durham, which is indebted to him for many very
valuable manuscripts.' Low Diocesan History of Durham, p. 288,
and Surtees Society vol. xxxvii p. 17.

NOTES. 2 I 7

87. 'June 29, 1665. By water to Whitehall, where the court full
of waggons and people ready to go out of town. This end of the town
every day growing very bad of the plague. The Mortality Bill is come
to 267 ; which is about ninety more than the last ; and of these but
four in the City, which is a great blessing to us.' Pepys' Diary.

88. Five metropolitans and fifty-two other bishops from the
United States of America, the Dominion of Canada, India, and the
Colonies were present at the reopening of the chapel. Their names
are recorded on two brass tablets placed in the antechapel, and in the
prayer books which, as a memorial of their visit, they presented to
Bishop Lightfoot for the use of the chapel.

The inscription in the antechapel runs as follows: —

HOC . SACELLVM
EX . VETVSTA . DOMVS . AVLA . REFECTVM

CONSECRAVIT

JOHANNES . COSINVS . EPISC .

IN . FE8TO . S . PETRI . A . D . MDCLXV .

REDINTEGRATVM . ET . ADORN ATVM

ITERVM . DEDICAVIT

JO8EPHVS . B . LIGHTFOOT . EPISC .

ENCAENIA . CELEBRATA . 8VNT . KAL . AVGVSTI3

A . D . MDCCCLXXXVIII .

ADSISTENTIBVS . EPISCOPIS

ASIAE . AFRICAE . AMERICAE . AVSTRALIAE .

INSVLARVM . OCEANI .

QVID . RETRIBVAM . DOMINO?

89. Among those who refused to take the oath of allegiance to
William and Mary were archbishop Sancroft, bishops Ken, Turner,
Frampton, Lloyd, White, Thomas, Lake, and Cartwright, and about
four hundred clergy. These were all deprived. Among the more
remarkable of the divines who refused the oath were John Kettlewell
and George Hickes, Jeremy Collier, the Church historian, and Charles
Leslie, and among laymen Henry Dodwell, Camden Professor at
Oxford, and Robert Nelson. In the diocese of Durham, Denys
Granville, son-in-law of bishop Cosin, dean and archdeacon of Durham,
became a non-juror, went into exile, and died in great poverty.

2l8 DURHAM SERMONS.

90. See the Guardian for July n, 1888, p. 1031.

91. Fuller Church History of Britain vi. p. 440 (ed. Brewer).

92. See Evelyn's Diary 'i Oct. 1651. The Dean [Dr Cosin]
dining this day at our house, told me the occasion of publishing those
Offices which among the Puritans were wont to be call'd Cosins cou-
sining Devotions by way of derision. At the first coming of the Queene
into England, she and her French ladys were often upbraiding our
religion, that had neither appointed nor set forth any houres of prayer
or breviaries, by which ladys and courtiers, who have much spare time,
might edify and be in devotion, as they had. Our Protestant ladys,
scandaliz'd it seemes at this, mov'd the matter to the King, whereupon
his Majesty presently call'd Bishop White to him... On which the
Bishop told his Majesty that it might be don easily and was very
necessary; whereupon the King commanded him to employ some
person of the Cleargy to compile such a work, and presently the
Bishop naming Dr Cosin, the King injoyn'd him to charge the doctor
in his name to set about it immediately. ..This I mention to justify that
industrious and pious Deane, who had exceedingly suffer'd by it, as if
he had don it of his owne head to introduce Popery, from which no man
was more averse, and one who in this time of temptation and apostacy
held and confirm'd many to our Church.'

93. The Savoy Conference for the Revision of the Prayer Book
held in the lodgings of the bishop of London at the Savoy in the
Strand 1661. Richard Baxter, the most prominent on the presbyterian
side, has left us an account of it in his History of his Life and Times,
from vol. i. p. 172 of which work (ed. Calamy) the quotation in question
is taken.

94. The quotation is from a private letter from James Sharp (then
a presbyterian, afterwards archbishop of St Andrews) to Robert
Douglass, a minister at Edinburgh, dated May 29, 1660, given in A
True and Impartial Account of the Life of Dr James Sharp (1723)
p. 104.

95. Wakeman The Church and the Puritans in Epochs of Church
History p. 184.

96. Fuller Church History of Britain I. p. lix. (ed. Brewer).

97. Johnson Lives of the Poets i. p. 245 (Parker 1864).

98. Bartlett Memoirs of Bishop Butler p. 96.

99. The reference is to the windows on the north and south walls,
the work of Messrs Burlison and Grylls under Bishop Lightfoot's di-
rection. The following is an extract from the bishop's description of them.

NOTES. 219

* The series proceeds from right to left, beginning with the eastern-
most window on the north wall and ending with the easternmost
window on the south wall. For purposes of description each window
may be divided into three portions ; (i) Angels with Scrolls. These
occupy the central lower compartment. The scrolls bear the names of
the earlier occupants of the Northumbrian See. This was placed at
Lindisfarne by Aidan A.D. 635 and remained there till Eardulph A.D. 875.
Meanwhile an offshoot was planted at Hexham (Hagustald) under whose
jurisdiction the county of Durham fell for a time, and this existed
from Tunbert (A.D. 68 1) to Tidferth (A.D. 814). From Lindisfarne the
see was removed to Cestria (Chester-le-street) and remained there till
A.D. 995, when it was removed by Aldhun to Durham. The names on
the six scrolls are those of the bishops of (i) (2) Lindisfarne, (3) (4)
Hexham, and (5) Chester, ending with (6) the earlier bishops of
Durham, (ii) Tracery. This consists mainly of three quatrefoils in the
easternmost window on either wall ; and of a largv* cusped circle in the
other four windows. All these are filled with figures of the principal
personages belonging to the successive periods to which the historical
scenes beneath refer, (iii) Historical Scenes. Of these there are three
in each window, making eighteen in all. The nine on the north wall
comprise the Celtic period of Northumbrian history ending with the
Council of Whitby and the submission to Rome. The nine on the
south wall give the Roman period to the building of Durham Cathe-
dral.

FIRST WINDOW, (i) Angers Scroll. The earliest bishops of Lindis-
farne from Aidan (A.D. 635) to Eadfrid (A.D. 698). (ii) Tracery. Three
small lights; figures of K. Edwin, of Paulinus and of K. Oswald,
(iii) Historical Scenes, i . Paulinus preaching in the Court of Edwin ;
flight of the dove through the hall (First Conversion of Northumbria).
i. King Oswald planting the Cross before the battle of Heavenfield.
3. S. Aidan leaving the shores of lona to preach the Gospel in North-
umbria (Second Conversion of Northumbria). SECOND WINDOW.
(i) Angel's Scroll. The succeeding bishops of Lindisfarne from Ethel-
wold (A.D. 724) to Eardulph (A.D. 854). (ii) Tracery. Figure of S.
Aidan seated, with the legend PETRA UNDE EXCISI ESTIS (Is. Ii. i).
(iii) Historical Scenes. 4. S. Aidan preaching and king Oswald
interpreting. 5. S. Aidan teaching the English youths. 6. S. Finan
baptising Peada king of the Mid-Anglians (representing the missionary
work of the Northumbrian Church). THIRD WINDOW, (i) Angel's
Scroll. The first bishops of Hexham from Tunbert (A.D. 68 1) to

22O DURHAM SERMONS.

Frethbert (A.D. 734). (ii) Tracery. Figure of S. Hilda seated, with
the legend SURREXIT MATER IN ISRAEL (Judges v. 7). (iii) Historical
Scenes. 7. S. Hilda receiving the poet Csedmon into her monastery
at Whitby (the beginnings of English literature). 8. S. Hilda is
consulted by kings and bishops. 9. The Council of Whitby, at which
S. Hilda is present on the Celtic side. FOURTH WINDOW, (i)
Angel's Scroll. The succeeding bishops of Hexham from Alchmund
(A.D. 767) to Tidferth (A.D. 814). (ii) Tracery. Figure of S. Cuthbert,
with the legend SUSTULIT EUM DE GREGIBUS OVIUM (Ps. Ixxviii. 70).
(iii) Historical Scenes. 10. The youth Cuthbert presents himself to
the abbot Boisil and asks admission to Melrose. n. Consecration of
S. Cuthbert by archbishop Theodore. 12. Death of S. Cuthbert,
announced by the attendant monks to their brethren at Lindisfarne
by lighted torches. FIFTH WINDOW, (i) Angel's Scroll. The
bishops of Cestria (Chester-le-Street) from Cutheard (A.D. 900) to
Aldhun (A.D. 990). (ii) Tracery. Figure of the Venerable Bede, with
the legend SCRIBA DOCTUS IN REGNO CAELORUM (Matt. xiii. 52). (iii)
Historical Scenes. 13. The abbot Ceolfrid and the boy Bede singing
the antiphons during the plague. 14. The erection of Benedict Biscop's
twin monasteries. Wearmouth is represented as already built in the
background, and the plan of Jarrow is in Benedict's hands. 15.
The death of Bede on completing his translation of S. John's Gospel.
SIXTH WINDOW, (i) Angel's Scroll. The earliest bishops of Durham
from Aldhun (A.D. 995) to William de S. Barbara (A.D. 1143). (ii)
Tracery. Three small lights, containing the figures of king Alfred,
bishop Aldhun, and prior Turgot. (iii) Historical Scenes. 16. Dis-
covery of the lost volume of the Gospels during the wanderings of the
body of S. Cuthbert from Lindisfarne to Chester-le-Street. 17. King
Athelstan presenting his offerings at the shrine of S. Cuthbert at Chester-
le-Street. 1 8. Building of Durham Cathedral by William of Carileph.'

1. See Bartlett Memoirs of Bishop Butler p. 225. The remark was
made to Dr Foster, bishop Butler's chaplain.

2. The words occur in an epitaph from an anonymous correspon-
dent published in the London Magazine for May 1754, and in Webb's
Collection of Epitaphs i. 97. The first four lines are as follow: —

Beneath this marble Butler lies entombed,
Who, with a soul inflamed by love divine,

His life in presence of his God consumed

Like the bright lamps before the holy shrine.
The whole epitaph is given in Bartlett's Memoirs p. 228.

NOTES. 221

3. Matthew Arnold Bishop Butler and the Zeit-Geist in Last
Essays on Church and Religion (1877) pp. 78, 86.

4. * We should study what S. James, with wonderful elegance and
expressiveness, calls meekness of wisdom in our behaviour towards all
men.' Bishop Butler Charge to the Durham Clergy 1751.

5. Rev. C. H. Spurgeon in Feathers for Arrows p. 204 (Passmore
and Alabaster 1870).

6. From 'The Bird, the Chorister and the Angels ' in Songs Old and
New by Mrs Rundle Charles, author of 'Chronicles of the Schonberg-
Cotta Family.' (Nelson and Sons, Edinburgh) p. 59.

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of Durham, Honorary Fellow of Trinity and King's Colleges, Cambridge.
TIMES. — "Their scholarly execution, their graceful style, their devout temper,

and their wealth of suggestion and instruction, should render these masterly essays

as welcome as if they were new to all serious readers."

SCOTSMAN. — " Readers of all shades of opinion will recognise in the volume a

work of high excellence, and find in it everywhere evidence of copious learning and

sympathetic and penetrative insight."

8vo. Cloth.

THE EPISTLES OF ST JOHN. The Greek Text, with Notes.

Second Edition. 125. 6d.

THE EPISTLE TO THE HEBREWS. The Greek Text, with

Notes and Essays. 14$.

CLASSICAL REVIEW.—" It would be difficult to find in the whole range of
exegetical literature a volume at the same time so comprehensive and so compact.
It possesses characteristics which will command for it the permanent attention of
scholars."

Crown 8vo. Cloth.

GENERAL SURVEY OF THE HISTORY OF THE CANON
OF THE NEW TESTAMENT DURING THE FIRST FOUR CEN-
TURIES. Sixth Edition, los. 6d.

INTRODUCTION TO THE STUDY OF THE FOUR GOS-
PELS. Seventh Edition. ioy. 6d.

THE GOSPEL OF THE RESURRECTION. Sixth Edition. 6s.

THE BIBLE IN THE CHURCH. Tenth Edition, i8mo. 45. 6d.

THE CHRISTIAN LIFE, MANIFOLD AND ONE. 2*. 6d.

ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES.

Sermons. 4^. 6d.

THE HISTORIC FAITH. Third Edition. 6s.

THE REVELATION OF THE RISEN LORD. Fourth Edition. 6s.

THE REVELATION OF THE FATHER. 6.r.

CHRISTUS CONSUMMATOR. Second Edition. 6s.

SOME THOUGHTS FROM THE ORDINAL, is. 6d.

SOCIAL ASPECTS OF CHRISTIANITY. 6s.

GIFTS FOR MINISTRY. Addresses to Candidates for Ordination.

THE VICTORY OF THE CROSS. Sermons Preached during Holy

Week, 1888, in Hereford Cathedral. 3s. 6d.

FROM STRENGTH TO STRENGTH. Three Sermons (in Memo-
riam, J. B. D.), 2S.

WESTCOTT AND HORT'S GREEK TESTAMENT.
Crown 8vo.

THE NEW TESTAMENT IN THE ORIGINAL GREEK.

Revised Text, z vols. los. 6d. each. Vol. I. Text. Vol. II. The Introduc-
tion and Appendix.

i8mo.

THE NEW TESTAMENT IN THE ORIGINAL GREEK.
An Edition for Schools. The Text revised by Bishop WESTCOTT and Dr HORT.
4$. 6d. ; roan; $s. 6d. ; morocco, 6s. 6d.

MACMILLAN AND CO., LONDON.

September 1896

A Catalogue

of

Theological Works

published by

Macmillan & Co., Ltd.

Bedford Street, Strand, London

CONTENTS

FACE

THE BIBLE —

History of the Bible ' I

Biblical History ....... I

The Old Testament 2

The New Testament 4

HISTORY OF THE CHRISTIAN CHURCH . . . 1 1

THE CHURCH OF ENGLAND 12

DEVOTIONAL BOOKS 14

THE FATHERS 16

HYMNOLOGY 17

SERMONS, LECTURES, ADDRESSES, AND THEOLOGICAL

ESSAYS . . . . . . . 17

September 1896.

MACMILLAN AND CO.'S
THEOLOGICAL CATALOGUE

We Bible

HISTORY OF THE BIBLE

THE ENGLISH BIBLE : An External and Critical History of the
various English Translations of Scripture. By Prof. JOHN EADIE.
2 vols. 8vo. 285.

THE BIBLE IN THE CHURCH. By Right Rev. Bishop WEST-
COTT. loth Edition. Pott 8vo. 45. 6d.

BIBLICAL HISTORY

THE MODERN READER'S BIBLE. A Series of Books from the

Sacred Scriptures presented in Modern Literary Form. Edited by
R. G. MOULTON, M.A. Pott 8vo.
THE PROVERBS. A Miscellany of Sayings and Poems embodying

isolated Observations of Life. 2s. 6d.
ECCLESIASTICUS. A Miscellany including longer compositions,

still embodying only isolated Observations of Life. 2s. 6d.
ECCLESIASTES— WISDOM OF SOLOMON. Each is a Series
of Connected Writings embodying, from different standpoints, a
Solution of the whole Mystery of Life. 2s. 6d.
THE BOOK OF JOB. A Dramatic Poem in which are embodied

Varying Solutions of the Mystery of Life. 2s. 6d.
DEUTERONOMY. 2s. 6d.

GUARDIAN. — "We believe that Professor Moulton has done much to promote the
intelligent study by the ordinary English reader of the Wisdom of the Son of Sirach by
the issue of this volume, in which the reader is helped as much by the careful headings pro-
vided for the several sections as by the ingenious devices of printing which are employed."

BIBLE LESSONS. By Rev. E. A. ABBOTT, D.D. Crown 8vo. 45. 6d.
SIDE-LIGHTS UPON BIBLE HISTORY. By Mrs. SYDNEY BUXTON.

Illustrated. Crown 8vo. 53.

STORIES FROM THE BIBLE. By Rev. A. J. CHURCH. Illus-
trated. Two Series. Crown 8vo. 35. 6d. each.
BIBLE READINGS SELECTED FROM THE PENTATEUCH

AND THE BOOK OF JOSHUA. By Rev. J. A. CROSS.

2nd Edition. Globe 8vo. 2s. 6d.
CHILDREN'S TREASURY OF BIBLE STORIES. By Mrs.

H. GASKOIN. Pott 8vo. is. each Part I. Old Testament ; II.

New Testament ; III. Three Apostles.

THE NATIONS AROUND ISRAEL. By A. KEARY. Cr. 8vo. 35. 6d.
A CLASS-BOOK OF OLD TESTAMENT HISTORY. By Rev.

Canon MACLEAR. With Four Maps. Pott 8vo. 45. 6d.

2 MACMILLAN AND CO.'S

Biblical History — continued.

A CLASS-BOOK OF NEW TESTAMENT HISTORY. Includ-
ing the connection of the Old and New Testament. By the same.
Pott 8vo. 55. 6d.

A SHILLING BOOK OF OLD TESTAMENT HISTORY. By
the same. Pott 8vo. is.

A SHILLING BOOK OF NEW TESTAMENT HISTORY. By
the same. Pott 8vo. is.

THE BIBLE FOR HOME READING. Edited, with Comments and
Reflections for the use of Jewish Parents and Children, by C. G.

MONTEFIORE. Part I. TO THE SECOND VlSIT OF NEHEMIAH

TO JERUSALEM. Extra Crown 8vo. 6s. net.

JEWISH CHRONICLE.—" By this remarkable work Mr. Claude Montefiore has
put the seal on his reputation. He has placed himself securely in the front rank of con-
temporary teachers of religion. He has produced at once a most original, a most
instructive, and a most spiritual treatise, which will long leave its ennobling mark on
Jewish religious thought in England. . . . Though the term ' epoch-making ' is often
misapplied, we do not hesitate to apply it on this occasion. We cannot but believe that
a new era may dawn in the interest shown by Jews in the Bible."

THE OLD TESTAMENT,

SCRIPTURE READINGS FOR SCHOOLS AND FAMILIES.

By C. M. YONGE. Globe 8vo. is. 6d. each ; also with comments.

35. 6d. each. — First Series : GENESIS TO DEUTERONOMY. — Second

Series: JOSHUA TO SOLOMON. — Third Series: KINGS AND THE

PROPHETS. — Fourth Series : THE GOSPEL TIMES. — Fifth Series :

APOSTOLIC TIMES.
THE DIVINE LIBRARY OF THE OLD TESTAMENT. Its

Origin, Preservation, Inspiration, and Permanent Value. By Rev.

A. F. KIRKPATRICK, B.D. Crown 8vo. 35. net.

TIMES. — "An eloquent and temperate plea for the critical study of the Scriptures."

SCOTTISH LEADER.— •" A little book which ought to do good service as a really
useful introduction to any study of the literature of this subject."

GLASGOW HERALD.—" Professor Kirkpatrick approaches his delicate subject in
a free and yet reverent spirit."

MANCHESTER GUARDIAN.— " An excellent introduction to the modern view
of the Old Testament. . . . The learned author is a genuine critic. . . . He expounds
clearly what has been recently called the ' Analytic ' treatment of the books of the Old
Testament, and generally adopts its results. . . . The volume is admirably suited to
fulfil its purpose of familiarising the minds of earnest Bible readers with the work which
Biblical criticism is now doing."

THE DOCTRINE OF THE PROPHETS. Warburtonian Lectures
1886-1890. By Rev. A. F. KIRKPATRICK, B.D. Crown 8vo. 6s.

SCOTSMAN'. — "This volume gives us the result of ripe scholarship and competent
learning in a very attractive form. It is written simply, clearly, and eloquently ; and it
invests the subject of which it treats with a vivid and vital interest which will commend
it to the reader of general intelligence, as well as to those who are more especially
occupied with such studies."

GLASGOW HERALD.—" Professor Kirkpatrick's book will be found of great value
for purposes of study."

BOOKMAN. — " As a summary of the main results of recent investigation, and as a
thoughtful appreciation of both the human and divine sides of the prophets' work and
message, it is worth the attention of all Bible students."

WESTMINSTER REVIEW. — "An important contribution to the new school of
Biblical theology."

SCOTTISH GUARDIAN.— "We heartily commend this learned volume to every
teacher and preacher who wishes to study the life, times, and works of the Old Testament
prophets."

THEOLOGICAL CATALOGUE 3

The Old Testament — continued.

THE PATRIARCHS AND LAWGIVERS OF THE OLD

TESTAMENT. By FREDERICK DENISON MAURICE. New

Edition. Crown 8vo. 33. 6d.
THE PROPHETS AND KINGS OF THE OLD TESTAMENT.

By the same. New Edition. Crown 8vo. 35. 6d.
THE CANON OF THE OLD TESTAMENT. An Essay on the

Growth and Formation of the Hebrew Canon of Scripture. By

Rev. Prof. H. E. RYLE. 2nd Edition. Crown 8vo. 6s.
This edition has been carefully revised throughout, but only two sub-
stantial changes have been found necessary. An Appendix has been added
to Chapter IV., dealing with the subject of the Samaritan version of the
Pentateuch : and Excursus C (dealing with the Hebrew Scriptures) has been
completely re-written on the strength of valuable material kindly supplied
to the author by Dr. Ginsburg.

EXPOSITOR. — " Scholars are indebted to Professor Ryle for having given them for
the first time a complete and trustworthy history of the Old Testament Canon."

EXPOSITORY TIMES.— "He rightly claims that his book possesses that most
English of virtues — it may be read throughout. . . . An extensive and minute research
lies concealed under a most fresh and flexible English style."

GUARDIAN. — "A valuable contribution to an important and perplexing question.
It will serve as a good starting-point for further investigation, and those who are interested
in Old Testament studies cannot afford to neglect it."

THE EARLY NARRATIVES OF GENESIS. By Rev. Prof. H. E.

RYLE. Cr. 8vo. 35. net.
PHILO AND HOLY SCRIPTURE, OR THE QUOTATIONS OF

PHILO FROM THE BOOKS OF THE OLD TESTAMENT.

With Introd. and Notes by Prof. H. E. RYLE. Cr. 8vo. los. net
In the present work the attempt has been made to collect, arrange in
order, and for the first time print in full all the actual quotations from the
books of the Old Testament to be found in Philo's writings, and a few of
his paraphrases. For the purpose of giving general assistance to students
Dr. Ryle has added footnotes, dealing principally with the text of Philo's
quotations compared with that of the Septuagint ; and in the introduction
he has endeavoured to explain Philo's attitude towards Holy Scripture,
and the character of the variations of his text from that of the Septuagint.

TIMES. — " This book will be found by students to be a very useful supplement and
companion to the learned Dr. Drummond's important work, Philo Judceus"

The Pentateuch —

AN HISTORICO-CRITICAL INQUIRY INTO THE ORIGIN
AND COMPOSITION OF THE HEXATEUCH (PENTA-
TEUCH AND BOOK OF JOSHUA). By Prof. A. KUENEN.
Translated by PHILIP H. WICKSTEED, M.A. 8vo. 145.
The Psalms —

THE PSALMS CHRONOLOGICALLY ARRANGED. An

Amended Version, with Historical Introductions and Explanatory

Notes. By Four Friends. New Edition. Crown Svo. 55. net.

SPECTA TOR.—" One of the most instructive and valuable books that has been

published for many years. It gives the Psalms a perfectly fresh setting, adds a new

power of vision to the grandest poetry of nature ever produced, a new depth of lyrical

pathos to the poetry of national joy, sorrow, and hope, and a new intensity of spiritual

light to the divine subject of every ejaculation of praise and every invocation of want.

We have given but imperfect illustrations of the new beauty and light which the trans-

4 MACMILLAN AND CO.'S

The Psalms — continued.

lators pour upon the most perfect devotional poetry of any day or nation, and which they
pour on it in almost every page, by the scholarship and perfect taste with which they have
executed their work. We can only say that their version deserves to live long and to
pass through many editions."

GOLDEN TREASURY PSALTER. The Student's Edition.
Being an Edition with briefer Notes of "The Psalms Chrono-
logically Arranged by Four Friends." Pott 8vo. 2s. 6d. net.

THE PSALMS. With Introductions and Critical Notes. By A. C.
JENNINGS, M.A., and W. H. LOWE, M.A. In 2 vols. 2nd
Edition. Crown Svo. IDS. 6d. each.

INTRODUCTION TO THE STUDY AND USE OF THE
PSALMS. By Rev. J. F. THRUPP. 2nd Edition. 2 vols. Svo. 215.

Isaiah —

ISAIAH XL.— LXVI. With the Shorter Prophecies allied to it.

By MATTHEW ARNOLD. With Notes. Crown Svo. 55.
ISAIAH OF JERUSALEM. In the Authorised English Version, with

Introduction, Corrections, and Notes. By the same. Cr.Svo. 45. 6d.
A BIBLE -READING FOR SCHOOLS. The Great Prophecy of

Israel's Restoration (Isaiah xl.-lxvi.) Arranged and Edited for

Young Learners. By the same. 4th Edition. Pott Svo. is.
COMMENTARY ON THE BOOK OF ISAIAH, Critical, Historical,

and Prophetical ; including a Revised English Translation. By

T. R. BIRKS. 2nd Edition. Svo. I2s. 6d.
THE BOOK OF ISAIAH CHRONOLOGICALLY ARRANGED.

By T. K. CHEYNE. Crown Svo. 75. 6d.

Zechariah —

THE HEBREW STUDENT'S COMMENTARY ON ZECH-
ARIAH, Hebrew and LXX. ByW. H.LOWE, M. A. Svo. los. 6d.

THE NEW TESTAMENT

APOCRYPHAL GOSPEL OF PETER. The Greek Text of the
Newly- Discovered Fragment. Svo. Sewed, is.

THE AKHMIM FRAGMENT OF THE APOCRYPHAL
GOSPEL OF ST. PETER. By H. B. SWETE, D.D. Svo. 53. net.

GUARDIAN. — " Cambridge may claim the honour not only'of having communicated
without delay the new discovery to the general public, but also of having furnished
scholars with the most complete and sober account of the contents, character, and date
of the Gospel of Peter that has yet appeared."

EXPOSITORY TIMES.— "It is an edition complete in all respects, full to over-
flowing, accurate, and serviceable."

TABLET. — "We are far from having done justice to Dr. Swete's excellent mono-
graph ; but we have perhaps said enough to induce the studious reader to make its closer
acquaintance."

GLASGOW HERALD.— "Dr. Swete's commentary is as lucid as it is interesting
and well-informed. The work, taken as a whole, is a most creditable specimen of Cam-
bridge scholarship and learning, and is well entitled to be placed with the work of Jebb
and Sandys in another sphere."

SCO TSMAN.— "Professor Swete's edition "of the fragment is the most thorough-
going of the books about it that have yet appeared in English. . . . The importance of
the subject makes the book a valuable one ; and the text is so dealt with that this
edition will always rank in the eyes of English scholars as the principal edition."

THEOLOGICAL CATALOGUE 5

The New Testament — continued.

THE NEW TESTAMENT. Essay on the Right Estimation of MS.
Evidence in the Text of the New Testament. By T. R. BiRKS.
Crown 8vo. 33. 6d.
THE SOTERIOLOGY OF THE NEW TESTAMENT. By W.

P. Du BOSE, M.A. Crown 8vo. 75. 6d.

THE MESSAGES OF THE BOOKS. Being Discourses and
Notes on the Books of the New Testament. By Dean FARRAR.
8vo. 143.

THE CLASSICAL ELEMENT IN THE NEW TESTAMENT.

Considered as a Proof of its Genuineness, with an Appendix on

the Oldest Authorities used in the Formation of the Canon. By

C. H. HOOLE. Svo. IDS. 6d.

THE SYNOPTIC PROBLEM FOR ENGLISH READERS. By

A. J. JOLLEY. Crown Svo. 35. net.

GLASGOW HERALD.—" A clearly written and temperately liberal little book on
the origin, character, and relations of the first three Gospels."

SCOTSMAN. — " A very careful and scholarly discussion of the subject."
MANCHESTER GUARDIAN.—'1 In his little book Mr. Jolley has stated clearly
and concisely some of the principal elements of the problem, and has offered a careful
and intelligent contribution towards its solution, keeping constantly in mind the require-
ments of English readers. The spirit, the style, and the painstaking accuracy of his
book deserve all praise. In many respects it is admirably fitted to introduce English
students of the New Testament to the important subject with which it deals. ... It is
a piece of work carefully done, and will furnish those students of the Synoptic Problem
for whom it is specially designed with most useful and suggestive guidance and
assistance."

ON A FRESH REVISION OF THE ENGLISH NEW TESTA-

MENT. With an Appendix on the last Petition of the Lord's

Prayer. By Bishop LIGHTFOOT. Crown Svo. 73. 6d.
DISSERTATIONS ON THE APOSTOLIC AGE. By Bishop

LIGHTFOOT. Svo. 145.
THE UNITY OF THE NEW TESTAMENT. By F. D. MAURICE.

2nd Edition. 2 vols. Crown Svo. I2s.
A GENERAL SURVEY OF THE HISTORY OF THE CANON

OF THE NEW TESTAMENT DURING THE FIRST FOUR

CENTURIES. By Right Rev. Bishop WESTCOTT. 7th Edition.

Crown Svo. los. 6d.
THE NEW TESTAMENT IN THE ORIGINAL GREEK. The

Text revised by Bishop WESTCOTT, D.D., and Prof. F. J. A.

HORT, D.D. 2 vols. Crown Svo. los. 6d. each. — Vol. I.

Text ; II. Introduction and Appendix.
THE NEW TESTAMENT IN THE ORIGINAL GREEK. Text

Revised by Bishop Westcott, D.D., and F. J. A. HORT, D.D.

Svo. los. net.
THE NEW TESTAMENT IN THE ORIGINAL GREEK, for

Schools. The Text revised by Bishop WESTCOTT, D.D., and F.

J. A. HORT, D.D. I2mo, cloth, 43. 6d. ; Pott Svo., roan, red

edges, 5s. 6d. ; morocco, gilt edges, 6s. 6d.
GREEK-ENGLISH LEXICON TO THE NEW TESTAMENT.

By W. J. HICKIE, M.A. Pott Svo. 33.

ACADEMY. — "We can cordially recommend this as a very handy little volume
compiled on sound principles."

6 MACMILLAN AND CO.'S

THE GOSPELS—

THE SYRO-LATIN TEXT OF THE GOSPELS. By the Rev.
FREDERIC HENRY CHASE, D.D. 8vo. 75. 6d. net.

Dr. Chase, in his preface, thus explains the object of his book : "The
present volume is the sequel of an Essay which I published two years ago
on the Old Syriac Element in the Text of Codex Bezae. The latter,
primarily an offshoot of a larger work on the Acts on which I am engaged,
dealt with the Bezan text of that Book. Several critics, whose opinion I
respect, urged against my conclusions the not unnatural objection, which I
had fully anticipated in the preface, that I could produce no direct evidence
for an old Syriac text of the Acts. Convinced that assimilation to Old
Syriac texts was a predominant factor in the genesis of the Bezan and of
cognate texts, I felt that it was almost a matter of honour to extend the
investigation to the Gospels, where ample evidence for Old Syriac readings
is supplied by the Sinaitic and Curetonian MSS., by the Arabic Tatian,
by Ephrem's Commentary on the Diatessaron, and by Aphraat's
Quotations. "

TIMES. — "An important and scholarly contribution to New Testament criticism."

THE COMMON TRADITION OF THE SYNOPTIC GOSPELS,
in the Text of the Revised Version. By Rev. E. A. ABBOTT and
W. G. RUSHBROOKE. Crown Svo. 35. 6d.

SYNOPTICON : An Exposition of the Common Matter of the Synop-
tic Gospels. By W. G. RUSHBROOKE. Printed in Colours. 410.
355. Indispensable to a Theological Student.

INTRODUCTION TO THE STUDY OF THE FOUR GOSPELS.
By Right Rev. Bishop WESTCOTT. 8th Ed. Cr. Svo. ros. 6d.

THE COMPOSITION OF THE FOUR GOSPELS. By Rev.

ARTHUR WRIGHT. Crown Svo. 55.

CAMBRIDGE REVIEW.— "The ; wonderful force and freshness which we find on
every page of the book. There is no sign of hastiness. All seems to be the outcome of
years of reverent thought, now brought to light in the clearest, most telling way. . . .
The book will hardly go unchallenged by the different schools of thought, but all will
agree in gratitude at least for its vigour and reality ; and there is one short chapter,
'On the Inspiration of the Gospels,' which even those whom 'criticism' bores will
rea(j — which most will read and read and re-read, for it brings new assurance
with it."

THE LEADING IDEAS OF THE GOSPELS. By W. ALEX-
ANDER, Bishop of Derry and Raphoe. New Edition, Revised
and Enlarged. Crown Svo. 6s.

SCOTSMAN. — "The work has in this issue been so altered in revisal and so greatly
enlarged as to be a new book, in which the doctrine formerly set forth in a series of
sermons has been developed into a well-reasoned theological treatise."

EXPOSITORY TIMES.— " A delightful suggestion, worked out with skill and
ever new suggestiveness by the fertile mind into which it had fallen."

METHODIST RECORDER.— "Not only eloquent and fascinating, but at almost
every page it provokes thought."

BRITISH WEEKLY.— "Really a new book. It sets before the reader with
delicacy of thought and felicity of language the distinguishing characteristics of the
several gospels. It is delightful reading. . . . Religious literature does not often
furnish a book which may so confidently be recommended."

MANCHESTER EXAMINER.—" Lucid and scholarly . . . characterised by much
originality of thought-"

THEOLOGICAL CATALOGUE 7

Gospel of St. Matthew —

THE GOSPEL ACCORDING TO ST. MATTHEW. Greek Text
as Revised by Bishop WESTCOTT and Dr. HORT. With Intro-
duction and Notes by Rev. A. SLOMAN, M.A. Fcap. 8vo. 2s. 6d.

MANCHESTER GUARDIAN.— "It is sound and helpful, and the brief introduc-
tion on Hellenistic Greek is particularly good."

LIVERPOOL DAILY POST.—11 This little book, both on account of its size and
cheapness, as well as its general excellence, should come to be extensively used in schools
and colleges."

SCHOOLMASTER.— "This is just the book to put into the hands of boys whose
teacher purposes to read with them the Greek of St. Matthew's Gospel. The introduc-
tions discuss difficulties in a familiar style, and are not beyond the capacity of the average
school-boy. . . . Altogether this is a full and familiar commentary upon St. Matthew's
Gospel, and quite suited to the capacity of boys in the upper forms of our schools. There
follow also copious indices, giving quotations and parallel passages."

CHOICE NOTES ON ST. MATTHEW, drawn from Old and
New Sources. Cr. 8vo. 45. 6d. (St. Matthew and St. Mark in
I vol. 95.)

Gospel of St. Mark—

SCHOOL READINGS IN THE GREEK TESTAMENT.

Being the Outlines of the Life of our Lord as given by St. Mark, with
additions from the Text of the other Evangelists. Edited, with Notes
and Vocabulary, by Rev. A. CALVERT, M.A. Fcap. 8vo. 2s. 6d.
CHOICE NOTES ON ST. MARK, drawn from Old and New Sources.
Cr. 8vo. 43. 6d. (St. Matthew and St. Mark in I vol. 95.)

Gospel of St. Luke—

THE GOSPEL ACCORDING TO ST. LUKE. The Greek Text
as Revised by Bishop WESTCOTT and Dr. HORT. With Introduction
and Notes by Rev. J. BOND, M.A. Fcap. 8vo. 2s. 6d.

GLASGOW HERALD. — "The notes are short and crisp — suggestive rather than
exhaustive."

CHOICE NOTES ON ST. LUKE, drawn from Old and New

Sources. Crown 8vo. 45. 6d.
THE GOSPEL OF THE KINGDOM OF HEAVEN. A Course

of Lectures on the Gospel of St. Luke. By F. D. MAURICE.

Crown 8vo. 33. 6d.

Gospel of St. John —

THE CENTRAL TEACHING OF CHRIST. Being a Study and
Exposition of St. John, Chapters XIII. to XVII. By Rev. CANON
BERNARD, M.A. Crown 8vo. 73. 6d.

EXPOSITOR Y TIMES.—" Quite recently we have had an exposition by him whom
many call the greatest expositor living. But Canon Bernard's work is still the work that
will help the preacher most."

THE MODERN CHURCH.—" A thoroughly sound and scholarly work."
METHODIST TIMES.— "It is a magnificent monograph on St. John xiii.— xvii.
inclusive. It is a noble book — a book to delight the intellect, to stimulate the soul, and
to refresh the heart . . . not for many a day have we had such a surprise and such a
delight as we found the first half-hour we stole in the company of this born expositor."

THE GOSPEL OF ST. JOHN. By F. D. MAURICE. Cr.Svo. 3s.6d.
CHOICE NOTES ON ST. JOHN, drawn from Old and New
Sources. Crown 8vo. 43. 6d.

8 MACMILLAN AND CO.'S

THE ACTS OF THE APOSTLES—

THE OLD SYRIAC ELEMENT IN TPIE TEXT OF THE
CODEX BEZAE. By F. H. CHASE, B.D. 8vo. 75. 6d. net.

THE ACTS OF THE APOSTLES. By F. D. MAURICE. Cr.
8vo. 35. 6d.

THE ACTS OF THE APOSTLES. Being the Greek Text as
Revised by Bishop WESTCOTT and Dr. HORT. With Explanatory
Notes by T. E. PAGE, M.A. Fcap. Svo. 35. 6d.

ACTS OF THE APOSTLES. The Authorised Version, with Intro-
duction and Notes, by T. E. PAGE, M.A., and Rev. A. S.
WALPOLE, M.A. Fcap. Svo. 2s. 6d.

BRITISH WEEKLY.—" Mr. Page's Notes on the Greek Text of the Acts are very
well known, and are decidedly scholarly and individual. . . . Mr. Page has written an
introduction which is brief, scholarly, and suggestive."

SCOTSMAN. — " It is a much more scholarly edition than is usually found prepared
for use in schools, and yet keeps its learning well within the limits of the needs and the
capacities of young students of the Bible."

EDUCATIONAL TIMES.— "The scholarly edition of The Acts of the Apostles
by Messrs. Page and Walpole. . . . Mr. Page has written a new introduction, marked
by the brightness, the fine feeling, and the freedom from pedantry that make all his
books a delight."

THE CHURCH OF THE FIRST DAYS. THE CHURCH OF
JERUSALEM. THE CHURCH OF THE GENTILES. THE CHURCH
OF THE WORLD. Lectures on the Acts of the Apostles. By
Very Rev. C. J. VAUGHAN. Crown Svo. IDS. 6d.

THE EPISTLES of St. Paul—

ST. PAUL'S EPISTLE TO THE ROMANS. The Greek Text,
with English Notes. By Very Rev. C. J. VAUGHAN. 7th Edition.
Crown Svo. 75. 6d.

PROLEGOMENA TO ST. PAUL'S EPISTLES TO THE
ROMANS AND THE EPHESIANS. By Rev. F. J. A. HORT.
Crown Svo. 6s.

Dr. MARCUS DODS in the Bookman. — "Anything from the pen of Dr. Hort is sure to
be informative and suggestive, and the present publication bears his mark. . . . There
is an air of originality about the whole discussion ; the difficulties are candidly faced, and
the explanations offered appeal to our sense of what is reasonable."

TIMES. — " Will be welcomed by all theologians as ' an invaluable contribution to the
study of those Epistles ' as the editor of the volume justly calls it."

DAIL Y CHRONICLE. — " The lectures are an important contribution to the study
of the famous Epistles of which they treat."

WESTMINSTER GAZETTE.—11 It is wonderfully rich in suggestion and closely
reasoned argument."

A COMMENTARY ON ST. PAUL'S TWO EPISTLES TO

THE CORINTHIANS. Greek Text, with Commentary. By

Rev. W. KAY. Svo. 95.
ST. PAUL'S EPISTLE TO THE GALATIANS. A Revised

Text, with Introduction, Notes, and Dissertations. By Bishop

LIGHTFOOT. loth Edition. Svo. 125.
ST. PAUL'S EPISTLE TO THE PHIL7PPIANS. A Revised

Text, with Introduction, Notes, and Dissertations. By the same.

Qth Edition. Svo. I2s.

THEOLOGICAL CATALOGUE 9

THE EPISTLES of St. Paul— continued.

ST. PAUL'S EPISTLE TO THE PHILIPPIANS. With transla-
tion, Paraphrase, and Notes for English Readers. By Very Rev.
C. J. VAUGHAN. Crown 8vo. 55.

ST. PAUL'S EPISTLES TO THE COLOSSIANS AND TO
PHILEMON. A Revised Text, with Introductions, etc. By
Bishop LIGHTFOOT. Qth Edition. 8vo. 125.

THE EPISTLES OF ST. PAUL TO THE EPHESIANS, THE
COLOSSIANS, AND PHILEMON. With Introductions and
Notes. By Rev. J. LL. DAVIES. 2nd Edition. 8vo. 73. 6d.

THE EPISTLES OF ST. PAUL. For English Readers. Part I. con-
taining the First Epistle to the Thessalonians. By Very Rev. C.
J. VAUGHAN. 2nd Edition. 8vo. Sewed, is. 6d.

ST. PAUL'S EPISTLES TO THE THESSALONIANS,
COMMENTARY ON THE GREEK TEXT. By Prof. JOHN
EAUIE. 8vo. 123.

NOTES ON EPISTLES OF ST. PAUL FROM UNPUBLISHED
COMMENTARIES. By the late J. B. LIGHTFOOT, D.D.,
D.C.L., LL.D., Lord Bishop of Durham. 8vo. I2s.

GUARDIAN. — " It scarcely neods to be said, after the experience of former volumes,
that the editor has done his part of the work excellently. ... It also certainly needs not
to be. said that we have in the commentary much valuable contribution to the study of St.
Paul, and that the whole is marked by the Bishop's well-known characteristics of sound
scholarship, width of learning, and clear sobriety of judgment."

SCOTSMAN. — "The editing seems to have been carried through in the most unex-
ceptional manner, and fragmentary as the work unfortunately is, it will be received as a
valuable contribution to the understanding of those parts of Scripture with which it
deals."

The Epistle of St. James —

THE EPISTLE OF ST. JAMES. The Greek Text, with Intro-
duction and Notes. By Rev. JOSEPH B. MAYOR, M. A. 8vo. 145.

EXPOSITORY TIMES.— " The most complete edition of St. James in the English
language, and the most serviceable for the student of Greek.'

BOOKMAN. — " Professor- Mayor's volume in every part of it gives proof that no time
or labour has been grudged in mastering this mass of literature, and that in appraising it
he has exercised the sound judgment of a thoroughly trained scholar and critic. . . .
The notes are uniformly characterised by thorough scholarship and unfailing sense. The
notes resemble rather those of Lightfoot than those of Ellicott. ... It is a pleasure to
welcome a book which does credit to English learning, and which will take, and keep, a
foremost place in Biblical literature."

SCOTSMAN. — " It is a work which sums up many others, and to any one who wishes
to make a thorough study of the Epistle of St. James, it will prove indispensable."

EXPOSITOR (Dr. MARCUS Dous).—" Will long remain the commentary on St. James,
a storehouse to which all subsequent students of the epistle must be indebted."

The Epistles of St. John —

THE EPISTLES OF ST. JOHN. By F. D. MAURICE. Crown

Svo. 35. 6d.

THE EPISTLES OF ST. JOHN. The Greek Text, with Notes.
By Right Rev. Bishop WESTCOTT. 3rd Edition. Svo. 123. 6d.

GUARDIA N. — " It contains a new or rather revised text, with careful critical remarks
and helps ; very copious footnotes on the text ; and after each of the chapters,
longer and more elaborate notes in treatment of leading or difficult questions, whether in
respect of reading or theology. . . . Dr. Westcott has accumulated round them so much

io MACMILLAN AND CO.'S

matter that, if not new, was forgotten, or generally unobserved, and has thrown so much
light upon their language, theology, and characteristics. . . . The notes, critical,
illustrative, and exegetical, which are given beneath the text, are extraordinarily full and
careful. . . . They exhibit the same minute analysis of every phrase and word, the same
scrupulous weighing of every inflection and variation that characterised Dr. Westcott's
commentary on the Gospel. . . . There is scarcely a syllable throughout the Epistles
which is dismissed without having undergone the most anxious interrogation."

SATURDAY REVIEW.— "The more we examine this precious volume the more
its exceeding richness in spiritual as well as in literary material grows upon the mind."

The Epistle to the Hebrews—

THE EPISTLE TO THE HEBREWS IN GREEK AND
ENGLISH. With Notes. By Rev. F. REND ALL. Cr. 8vo. 6s.

THE EPISTLE TO THE HEBREWS. English Text, with Com-
mentary. By the same. Crown Svo. 75. 6d.

THE EPISTLE TO THE HEBREWS. With Notes. By Very
Rev. C. J. VAUGHAN. Crown Svo. 75. 6d.

TIMES. — "The name and reputation of the Dean of Llandaff are a better recom-
mendation than we can give of the Epistle to the Hebrews, the Greek text, with notes ;
an edition which represents the results of more than thirty years' experience in the training
of students for ordination."

DUBLIN EVENING MAIL.—" Very clear and terse, and a great boon to his many
admirers."

SCOTSMAN. — " The notes are excellent. While carefully tracing the development
of the writer's thought, they also pay much attention to the phraseology of the Epistle,
and to the Septuagint and New Testament use of words. A full index, being a vocabu-
lary of the words commented on, will prove useful to the student."

THE EPISTLE TO THE HEBREWS. The Greek Text, with
Notes and Essays. By Right Rev. Bishop WESTCOTT. Svo. 145.

GUARDIAN. — " In form this is a companion volume to that upon the Epistles of St.
John. The type is excellent, the printing careful, the index thorough ; and the volume
contains a full introduction, followed by the Greek text, with a running commentary, and
a number of additional notes on verbal and doctrinal points which needed fuller discus-
sion. . . . His conception of inspiration is further illustrated by the treatment of the Old
Testament in the Epistle, and the additional notes that bear on this point deserve very
careful study. The spirit in which the student should approach the perplexing questions
of Old Testament criticism could not be better described than it is in the last essay."

EEVELATION-

LECTURES ON THE APOCALYPSE. By F. D. MAURICE.

Crown Svo. 33. 6d.
LECTURES ON THE APOCALYPSE. By Rev. Prof. W.

MILLIGAN. Crown Svo. 55.
DISCUSSIONS ON THE APOCALYPSE. By the same. Cr. Svo. 55.

SCOTSMAN. — " These discussions give an interesting and valuable account and
criticism of the present state of theological opinion and research in connection with their
subject."

SCOTTISH GUARDIAN.—11 The great merit of the book is the patient and skilful
way in which it has brought the whole discussion down to the present c'.ay. . . . The
result is a volume which many will value highly, and which will not, we think, soon be
superseded."

THE REVELATION OF ST. JOHN. By the same. 2nd Edition.

Crown Svo. 75. 6d.
LECTURES ON THE REVELATION OF ST. JOHN. By Very

Rev. C. J. VAUGHAN. 5th Edition. Crown Svo. IDS. 6d.

THE BIBLE WORD-BOOK. By W. ALDIS WRIGHT, Litt.D.,
LL.D. 2nd Edition. Crown Svo. /s. 6d.

THEOLOGICAL CATALOGUE II

Christian Cburcb, Ibietor? of tbe

Cheetham (Archdeacon).— A HISTORY OF THE CHRISTIAN
CHURCH DURING THE FIRST SIX CENTURIES. Cr.
8vo. IDS. 6d.

TIMES. — " A brief but authoritative summary of early ecclesiastical history."
GLASGOW HERALD.—" Particularly clear in its exposition, systematic in its dis-
position and development, and as light and attractive in style as could reasonably be
expected from the nature of the subject."

Cunningham (Rev. John).— THE GROWTH OFTHE CHURCH

IN ITS ORGANISATION AND INSTITUTIONS. 8vo. 93.
Cunningham (Rev. W.)— THE CHURCHES OF ASIA. Cr.

8vo. 6s.

Dale (A. W. W.)— THE SYNOD OF ELVIRA, AND CHRIS-
TIAN LIFE IN THE FOURTH CENTURY. Cr. 8vo. IDS. 6d.
Gwatkin (H. M.)— SELECTIONS FROM EARLY WRITERS

Illustrative of Church History to the Time of Constantine. Cr. 8vo.

43. net.
Hardwick (Archdeacon).— A HISTORY OF THE CHRISTIAN

CHURCH. Middle Age. Ed. by Bishop STUBBS. Cr. 8vo. los. 6d.
A HISTORY OF THE CHRISTIAN CHURCH DURING THE

REFORMATION. Revised by Bishop STUBBS. Cr. 8vo. IDS. 6d.
Hardy (W. J.)— Gee (H.)— DOCUMENTS ILLUSTRATIVE

OF THE HISTORY OF THE ENGLISH CHURCH. Cr.

8vo. [In the Press.

Hort (Dr. F. J. A.)— TWO DISSERTATIONS. I. On

MONOFENHS 0EOS in Scripture and Tradition. II. On the

" Constantinopolitan " Creed and other Eastern Creeds of the

Fourth Century. 8vo. 7s. 6d.

JUDAISTIC CHRISTIANITY. Crown 8vo. 6s.
THE EARLY HISTORY OF THE ECCLESIA. Crown 8vo.

[In the Press.
Simpson (W.)— AN EPITOME OF THE HISTORY OF THE

CHRISTIAN CHURCH. Fcap. 8vo. 33. 6d.
Sohm (Prof.) — OUTLINES OF CHURCH HISTORY.

Translated by Miss MAY SINCLAIR. With a Preface by Prof. H.

M. GWATKIN, M.A. Crown 8vo. 33. 6d.

MANCHESTER GUARDIAN.—" It fully deserves the praise given to it by Pro-
fessor Gwatkin (who contributes a preface to this translation) of being ' neither a meagre
sketch nor a confused mass of facts, but a masterly outline,' and it really 'supplies a
want,' as affording to the intelligent reader who has no time or interest in details, a con-
nected general view of the whole vast field of ecclesiastical history."

GLASGOW HERALD.— "The cultured yet devout and sincere spirit in which the
book is written is almost sure to gain for it an English circulation equal to its circulation
in Germany."

SHEFFIELD TELEGRAPH.—" Miss Sinclair deserves the gratitude of English
readers for introducing them to a work of exceptional value."

Vaughan (Very Rev. C. J., Dean of Llandaff).— THE CHURCH
OF THE FIRST DAYS. THE CHURCH OF JERUSALEM. THE
CHURCH OF THE GENTILES. THE CHURCH OF THE WORLD.
Crown Svo. los. 6d.

12 MACMILLAN AND CO.'S

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OF ENGLAND. By Rev. Canon MACLEAR. Pott Svo.

is. 6d.
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CHURCH OF ENGLAND, with Scripture Proofs for Junior

Classes and Schools. By the same. Pott Svo. 6d.
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tions. By the Rev. Canon MACLEAR. 32mo. 6d.
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Collects —

COLLECTS OF THE CHURCH OF ENGLAND. With a
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they? By Prof. E. A. FREEMAN. 4th Edition. Crown Svo. is.
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A HANDBOOK ON WELSH CHURCH DEFENCE. By the

Bishop of ST. ASAPH. 3rd Edition. Fcap. Svo. Sewed, 6d.

CHURCH TIMES.—" It should be in the hands of all who are actively engaged in
defence of the Church in Wales."

CHURCH BELLS.— "We are heartily glad to see this new and handy edition of
this valuable little work. Its contents cannot be too generally known."

Dissent in its Relation to —

DISSENT IN ITS RELATION TO THE CHURCH OF ENG-
LAND. By Rev. G. H. CURTEIS. Bampton Lectures for 1871.
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Holy Communion —

THE COMMUNION SERVICE FROM THE BOOK OF
COMMON PRAYER, with Select Readings from the Writings
of the Rev. F. D. MAURICE. Edited by Bishop COLENSO. 6th
Edition. i6mo. 2s. 6d.

BEFORE THE TABLE : An Inquiry, Historical and Theological,
into the Meaning of the Consecration Rubric in the Communion
Service of the Church of England. By Very Rev. J. S. HOWSON.
Svo. 7s. 6d.

THEOLOGICAL CATALOGUE 13

Holy Communion — continued.

FIRST COMMUNION, with Prayers and Devotions for the newly

Confirmed. By Rev. Canon MACLEAR. 32010. 6d.
A MANUAL OF INSTRUCTION FOR CONFIRMATION AND

FIRST COMMUNION, with Prayers and Devotions. By the

same. 3 2 mo. 2s.

Liturgy —

A COMPANION TO THE LECTIONARY. By Rev. W. BENHAM,

B.D. Crown 8vo. 45. 6d.

AN INTRODUCTION TO THE CREEDS. By Rev. Canon
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CHURCH QUARTERLY REVIEW.— " Mr. Maclear's text-books of Bible history
are so well known that to praise them is unnecessary. He has now added to them An
Introduction to the Creeds, which we do rot hesitate to call admirable. The book
consists, first, of an historical introduction, occupying 53 pages, then an exposition of
the twelve articles of the Creed extending to page 299, an appendix containing the texts
of a considerable number of Creeds, and lastly, three indices which, as far as we have
tested them, we must pronounce very good. . . . We may add that we know already
that the book has been used with great advantage in ordinary parochial work."

AN INTRODUCTION TO THE ARTICLES OF THE
CHURCH OF ENGLAND. By Rev. G. F. MACLEAR, D.D.,
and Rev. W. W. WILLIAMS. Crown 8vo. IDS. 6d.
The BISHOP OF SALISBURY at the Church Congress, spoke of this as " a book which
will doubtless have, as it deserves, large circulation."

ST. JAMES'S GAZETTE.—" Theological students and others will find this com-
prehensive yet concise volume most valuable."

GLASGOW HERALD.— "A valuable addition to the well-known series of Theo-
logical Manuals published by Messrs. Macmillan."

CHURCH TIMES.—11 Those who are in any way responsible for the training of
candidates for Holy Orders must often have felt the want of such a book as Dr. Maclear,
with the assistance of his colleague, Mr. Williams, has just published."

A HISTORY OF THE BOOK OF COMMON PRAYER. By
Rev. F. PROCTER. i8th Edition. Crown 8vo. IDS. 6d.

CHURCH QUARTERLY REVIEW.— "We are glad to see that Mr. Procter's
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especially we may presume on that of candidates for theological examinations. That it
too has been carefully revised and added to by its venerable and highly respected author,
may be inferred from the fact that the present edition numbers 483 pages (exclusive of
the Appendix), as against the 453 pages of the i3th edition (1876)."

AN ELEMENTARY INTRODUCTION TO THE BOOK OF
COMMON PRAYER. By Rev. F. PROCTER and Rev. Canon
MACLEAR. Pott 8vo. 2s. 6d.

TWELVE DISCOURSES ON SUBJECTS CONNECTED WITH
THE LITURGY AND WORSHIP OF THE CHURCH OF
ENGLAND. By Very Rev. C. J. VAUGHAN. 4th Edition.
Fcap. 8vo. 6s.

Historical and Biographical —

THE OXFORD MOVEMENT. Twelve Years, 1833-45. By

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THE LIFE AND LETTERS OF R. W. CHURCH, late Dean

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JAMES ERASER, SECOND BISHOP OF MANCHESTER. A Memoir.

1818-1885. By THOMAS HUGHES, Q.C. 2nd Edition. Crown

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14 MACMILLAN AND CO.'S

Historical and Biographical — continued.

LIFE AND LETTERS OF FENTON JOHN ANTHONY
HORT, D.D., D.C.L., LL.D., sometime Hulsean Professor and
Lady Margaret's Reader in Divinity in the University of Cambridge.
By his Son, ARTHUR FENTON HORT, late Fellow of Trinity College,
Cambridge. In two Vols. With Portrait Ex. Cr. 8vo. 1 75. net.

ST. JAMES'S GAZETTE.— "No small thanks are due to Mr. A. Fenton Hort,
who has performed his task with sympathy and success."

PALL MALL GAZETTE. — "The mass of letters in which is shown the forming
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THE LIFE OF FREDERICK DENISON MAURICE. Chiefly
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LIFE OF ARCHIBALD CAMPBELL TAIT, ARCHBISHOP OF
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WILLIAM GEORGE WARD AND THE OXFORD MOVE-
MENT. By W. WARD. Portrait. 8vo. 145.

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VIVAL. By the Same. Svo. 14.

IN THE COURT OF THE ARCHBISHOP OF CANTER-
BURY. Read and others v. The Lord Bishop of Lincoln.
Judgment, Nov. 21, 1890. 2nd Edition. Svo. 2s. net.

CANTERBURY DIOCESAN GAZETTE. Monthly. Svo. 2d.

JEWISH QUARTERLY REVIEW. Edited by I. ABRAHAMS and
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Devotional

Cornish (J. F.)— WEEK BY WEEK. Fcap. Svo. 35. 6d.

The author's intention in this volume is to provide a few simple verses
for each Sunday in the year, connecting them in every case with the
Collect, Epistle, or Gospel for the day. He explains in the Preface that
the nature of his week-day work, and the conditions under which his
rhymes were written, have led him perhaps to think especially of the
young, and of "those who are any ways afflicted or distressed."

SPECTA TOR.— "They are very terse and excellent verses, generally on the subject
of either the Epistle or Gospel for the day, and are put with the kind of practical vigour
which arrests attention and compels the conscience to face boldly some leading thought in
the passage selected."

SCOTSMAN.—11 The verses, if few, are fine as well as simple."

MANCHESTER GUARDIAN.— "They are simple in construction and level in
execution — quiet, healthy, and natural."

MANCHESTER CO URIER.—" The language is vigorous and the verse harmoni-

THEOLOGICAL CATALOGUE 15

SATURDAY REVIEW.— "Tat studied simplicity of Mr. Cornish's verse is al-
together opposed to what most hymn -writers consider to be poetry. Nor is this the
only merit of his unpretentious volume. There is a tonic character in the exhortation
and admonition that characterise the hymns, and the prevailing sentiment is thoroughly
manly and rousing."

Eastlake (Lady).— FELLOWSHIP: LETTERS ADDRESSED
TO MY SISTER-MOURNERS. Crown 8vo. 2s. 6d.

ATHENAEUM. — "Tender and unobtrusive, and the author thoroughly realises the
sorrow of those she addresses ; it may soothe mourning readers, and can by no means
aggravate or jar upon their feelings."

CONTEMPORARY REVIEW.— "A very touching and at the same time a very
sensible book. It breathes throughout the truest Christian spirit."

NONCONFORMIST.—" Pi. beautiful little volume, written with genuine feeling,
good taste, and a right appreciation of the teaching of Scripture relative to sorrow and
suffering."

IMITATIO CHRISTI, LIBRI IV. Printed in Borders after Holbein,
Diirer, and other old Masters, containing Dances of Death, Acts of
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Keble (J.)— THE CHRISTIAN YEAR. Edited by C. M.

YONGE. Pott 8vo. 2s. 6d. net.

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KINGSLEY. By his Wife. Crown 8vo. 6s.

FROM DEATH TO LIFE. Fragments of Teaching to a Village
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Maclear (Rev. Canon).— A MANUAL OF INSTRUCTION
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PRAYERS AND DEVOTIONS. 32mo. 2s.

THE HOUR OF SORROW; OR, THE OFFICE FOR THE
BURIAL OF THE DEAD. 32mo. 2s.

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RAYS OF SUNLIGHT FOR DARK DAYS. With a Preface by
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Service (Rev. John).— PRAYERS FOR PUBLIC WORSHIP.

Crown 8vo. 43. 6d.
THE WORSHIP OF GOD, AND FELLOWSHIP AMONG MEN.

By FREDERICK DENISON MAURICE and others. Fcap. 8vo. 35. 6d.

Welby-Gregory (The Hon. Lady).— LINKS AND CLUES.
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Wilbraham (Frances M.)— IN THE SERE AND YELLOW
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AND YOUNG. Globe 8vo. 35. 6d.

B

16 MACMILLAN AND CO.'S

fatbere

INDEX OF NOTEWORTHY WORDS AND PHRASES FOUND
IN THE CLEMENTINE WRITINGS, COMMONLY
CALLED THE HOMILIES OF CLEMENT. 8vo. 55.

Cunningham (Rev. W.)— THE EPISTLE OF ST. BARNABAS.
A Dissertation, including a Discussion of its Date and Author-
ship. Together with the Greek Text, the Latin Version, and a
New English Translation and Commentary. Crown 8vo. 75. 6d.

Donaldson (Prof. James).— THE APOSTOLICAL FATHERS.
A Critical Account of their Genuine Writings, and of their Doctrines.
2nd Edition. Crown 8vo. 7s. 6d.

Gwatkin (H. M.) SELECTIONS FROM EARLY WRITERS
ILLUSTRATIVE OF CHURCH HISTORY TO THE
TIME OF CONSTANTINE. Crown 8vo. 45. net.

Hort (F. J. A.) SIX LECTURES ON THE ANTE-NICENE
FATHERS. Crown 8vo. 35. 6d.

These lectures were delivered by the late Dr. Hort to the Clergy
Training School at Cambridge in the Lent Term of 1890. They are
almost the only popular lectures which he gave ; they are of a widely
different character from his other lectures on Church history now in course
of publication, and will appeal perhaps to a rather wider circle of readers.
Though jpopular in treatment, they were, however, composed with all Dr.
Hort's accustomed care : he had had some idea of revising them for
publication. They have now been prepared for the press by his son, Mr.
A. F. Hort.

TIMES. — " Though certainly popular in form and treatment they are so in the best
sense of the words, and they bear throughout the impress of the ripe scholarship, the
rare critical acumen, and the lofty ethical temper which marked all Dr. Hort's work."

GLASGOW HERALD.— "As a popular and easy introduction to the subject,
nothing could be better than these, while the extracts, which are particularly full and
numerous, will be found to be both interesting and valuable specimens of Ante-Nicene
Patristic literature."

SCO TS MA N.— "This historical and expository review, founded as it is upon
scholarly research, deserves a hearty welcome."

Lightfoot (Bishop).— THE APOSTOLIC FATHERS. Part 1.
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THE APOSTOLIC FATHERS. Part II. ST. IGNATIUS to ST. POLY-
CARP. Revised Texts, with Introductions, Notes, Dissertations, and
Translations. 3 vols. 2nd Edition. Demy 8vo. 485.

THE APOSTOLIC FATHERS. Abridged Edition. With Short
Introductions, Greek Text, and English Translation. Svo. i6s.
MANCHESTER GUARDIAN.— •" A conspectus of these early and intensely in-
teresting Christian ' Documents ' such as had not hitherto been attainable, and thereby
renders a priceless service to all serious students of Christian theology, and even of
Roman history."

NATIONAL OBSERVER.—" From the account of its contents, the student may
appreciate the value of this last work of a great scholar, and its helpfulness as an aid to

THEOLOGICAL CATALOGUE 17

an intelligent examination of the earliest post-Apostolic writers. The texts are con-
structed on the most careful collation of all the existing sources. The introductions are
brief, lucid, and thoroughly explanatory of the historical and critical^questions related to
the texts. The translations, while close to the original, have no stiffness of movement
or idiom, and indeed at many points seem to have caught something of the curiosa
felicitas and sober grace of that 'well of English undefiled,' — the authorised version of
the Bible. The introduction to the Didache^and. the translation of the ' Church Manual
of Early Christianity,' are peculiarly interesting, as giving at once an admirable version
of it, and the opinion of the first of English biblical critics on the latest discovery in
patristic literature.

Bernard (T. D.)— THE SONGS OF THE HOLY NATIVITY.

Being Studies of the Benedictus, Magnificat, Gloria in Excelsis,
and Nunc Dimittis. Crown 8vo. 55.

Brooke (S. A.)— CHRISTIAN HYMNS. Edited and arranged.
Fcap. 8vo. 2s. 6d. net.

Palgraye (Prof. F. T.)— ORIGINAL HYMNS. Pott 8vo. is. 6d.

Selborne (Roundell, Earl of) —

THE BOOK OF PRAISE. From the best English Hymn Writers.
Pott 8vo. 2s. 6d. net.

A HYMNAL. Chiefly from The Book of Praise. In various sizes.
— A. Royal 32mo. 6d. — B. Pott 8vo, larger type. is. — C. Same
Edition, fine paper, is. 6d. — An Edition with Music, Selected,
Harmonised, and Composed by JOHN HULLAH. Pott 8vo. 33. 6d.

Woods (M. A.) — HYMNS FOR SCHOOL WORSHIP.
Compiled by M. A. WOODS. Pott 8vo. is. 6d.

MANCHESTER GUARDIAN.— " Miss M. A. Woods, having already com-
piled with excellent taste a series of poetry books, has now brought out a small volume
of Hymns for School Worship. She has been ' guided by the belief that hymns for common
worship, and especially for school worship, should be bright rather than sad, simple
rather than doctrinal or didactic.' The result is a very interesting selection."

SCOTSMAN.—" This selection is marked by the same good taste and literary judg-
ment as have made Miss Woods' choice of secular poems for schools the most widely
and most thoroughly appreciated. The hymns chosen are of a hopeful tone and of poetic
merit above the majority of such poems. The book may be heartily recommended."

GLASGOW^ HERALD. — "It contains exactly one hundred hymns, and consider-
ing the recognised state of the compiler, it may be said to contain the cream of our
hymnology. "

Sermons, Xectures, Hbbresses, anb

(See also * Bible? ' Church of England? ' Fathers')
Abbot (Francis) —

SCIENTIFIC THEISM. Crown 8vo. 73. 6d.
THE WAY OUT OF AGNOSTICISM: or, The Philosophy of
Free Religion. Crown Svo. 45. 6d.

NATION. — "The book is commendable for its earnestness, and for the moral ideals
in which it springs and which it fosters."

i8 MACMILLAN AND CO.'S

Abbott (Rev. E. A.)—

CAMBRIDGE SERMONS. 8vo. 6s.
OXFORD SERMONS. 8vo. 75. 6d.

PHILOMYTHUS. An Antidote against Credulity. A discussion
of Cardinal Newman's Essay on Ecclesiastical Miracles. 2nd
Edition. Crown 8vo. 33. 6d.

NEWMANIANISM. A Reply. Crown 8vo. Sewed, is. net.

Abrahams (I. )— Montefiore (C. G.)— ASPECTS OF JUDAISM.
Being Sixteen Sermons. 2nd Edition, Fcap. 8vo. 33. 6d. net.

TIMES. — " There is a great deal in them that does not appeal to Jews alone, for,
especially in Mr. Montefiore's addresses, the doctrines advocated, with much charm of
style, are often not by any means exclusively Jewish, but such as are shared and
honoured by all who care for religion and morality as those terms are commonly under-
stood in the western world."

GLASGOW HERALD.—" Both from the homiletic and what may be called the
big-world point of view, this little volume is one of considerable interest."

Ainger (Rev. Alfred, Master of the Temple). — SERMONS
PREACHED IN THE TEMPLE CHURCH. Extra fcap.
8vo. 6s.

Baines (Rev. Edward). — SERMONS. With a Preface and
Memoir, by A. BARRY, D.D., late Bishop of Sydney. Crown
8vo. 6s.

Barry (Bishop).— THE ECCLESIASTICAL EXPANSION OF
ENGLAND IN THE GROWTH OF THE ANGLICAN
COMMUNION. Hulsean Lectures, 1894-95. Crown 8vo.
6s.

The author's preface says : " The one object of these lectures — delivered
on the Hulsean Foundation in 1894-95 — is to make some slight contribu-
tion to that awakening of interest in the extraordinary religious mission of
England which seems happily characteristic of the present time. "

DAIL Y NEWS. — " These lectures are particularly interesting as containing the case
for the Christian missions at a time when there is a disposition to attack them in some
quarters."

GLASGOW HERALD. — "Those interested in the subject will find in these lectures
a highly useful account in a short space of what the Church of England has actually
accomplished abroad."

Bather (Archdeacon).— ON SOME MINISTERIAL DUTIES,
CATECHISING, PREACHING, ETC. Edited, with a Preface,
by Very Rev. C. J. VAUGHAN, D.D. Fcap. 8vo. 43. 6d.

Bernard (Canon).— THE SONGS OF THE HOLY NATIV-
ITY CONSIDERED (i) AS RECORDED IN SCRIPTURE,
(2) AS IN USE IN THE CHURCH. Crown 8vo. 53.

To use the words of its author, this book is offered "to readers of
Scripture as expository of a distinct portion of the Holy Word ; to wor-
shippers in the congregation as a devotional commentary on the hymns
which they use ; to those keeping Christmas, as a contribution to the ever-
welcome thoughts of that blessed season ; to all Christian people who, in
the midst of the historical elaboration of Christianity, find it good to re-

THEOLOGICAL CATALOGUE 19

enter from time to time the clear atmosphere of its origin, and are fain in
the heat of the day to recover some feeling of the freshness of dawn. "

GLASGOW HERALD.— "He conveys much useful information in a scholarly
way."

SCOTSMAN. — " Their meaning and their relationships, the reasons why the Church
has adopted them, and many other kindred points, are touched upon in the book with so
well-explained a learning and with so much insight that the book will be highly valued
by those interested in its subject."

Binnie (Rev. William).— SERMONS. Crown 8vo. 6s.
Birks (Thomas Rawson) —

THE DIFFICULTIES OF BELIEF IN CONNECTION WITH
THE CREATION AND THE FALL, REDEMPTION, AND
JUDGMENT. 2nd Edition. Crown 8vo. 55.

JUSTIFICATION AND IMPUTED RIGHTEOUSNESS. Being
a Review of Ten Sermons on the Nature and Effects of Faith, by
JAMES THOMAS O'BRIEN, D.D., late Bishop of Ossory, Ferns, and
Leighlin. Crown 8vo. 6s.

SUPERNATURAL REVELATION: or, First Principles of Moral
Theology. 8vo. 8s.

Brooke (Rev. Stopford A.)— SHORT SERMONS. Cr. 8vo. 6s.
Brooks (Phillips, late Bishop of Massachusetts) —

THE CANDLE OF THE LORD, and other Sermons. Crown 8vo.

6s.
SERMONS PREACHED IN ENGLISH CHURCHES. Crown

8vo. 6s.

TWENTY SERMONS. Crown 8vo. 6s.
TOLERANCE. Crown 8vo. 2s. 6d.
THE LIGHT OF THE WORLD. Crown 8vo. 35. 6d.
THE MYSTERY OF INIQUITY. Crown 8vo. 6s.
ESSAYS AND ADDRESSES, RELIGIOUS, LITERARY, AND
SOCIAL. Edited by the Rev. JOHN COTTON BROOKS. Crown
8vo. 8s. 6d. net.

TIMES. — "Well calculated to display the wide culture, high spiritual fervour, and
broad human sympathies of this lamented divine."

SCOTSMAN. — " A worthy memento of a good man, and a valuable accession to the
world's stock of book wisdom, which needs no name to recommend it."

NEW YORK INDEPENDENT.— " It is full of good things, and richer in nothing
than the noble inspiration which formed a part of everything that came from Phillips
Brooks."

Brunton (T. Lauder). — THE BIBLE AND SCIENCE.

With Illustrations. Crown 8vo. los. 6d.

Butler (Rev. George).— SERMONS PREACHED IN CHEL-
TENHAM COLLEGE CHAPEL. 8vo. 75. 6d.

Butler (W. Archer)—

SERMONS, DOCTRINAL AND PRACTICAL. nth Edition.
\ 8vo. 8s.

SECOND SERIES OF SERMONS. 8vo. ;s.

20 MACMILLAN AND CO.'S

Campbell (Dr. John M'Leod)—

THE NATURE OF THE ATONEMENT. 6th Ed. Cr. 8vo. 6s.

REMINISCENCES AND REFLECTIONS. Edited with an
Introductory Narrative, by his Son, DONALD CAMPBELL, M.A.
Crown 8vo. 75. 6d.

THOUGHTS ON REVELATION. 2nd Edition. Crown 8vo. 53.

RESPONSIBILITY FOR THE GIFT OF ETERNAL LIFE.
Compiled from Sermons preached at Row, in the years 1829-31.
Crown 8vo. 55.

Canterbury (Edward White, Archbishop of) —

BOY-LIFE : its Trial, its Strength, its Fulness. Sundays in
Wellington College, 1859-73. 4th Edition. Crown 8vo. 6s.

THE SEVEN GIFTS. Addressed to the Diocese of Canterbury in
his Primary Visitation. 2nd Edition. Crown 8vo. 6s.

CHRIST AND HIS TIMES. Addressed to the Diocese of Canter-
bury in his Second Visitation. Crown 8vo. 6s.

FISHERS OF MEN. Addressed to the Diocese of Canterbury in
his Third Visitation. Crown 8vo. 6s.

GUARDIAN. — "There is plenty of plain speaking in the addresses before us, and
they contain many wise and thoughtful counsels on subjects of the day."

TIMES. — "With keen insight and sagacious counsel, the Archbishop surveys the
condition and prospects of the church."

OBSERVER. — "Exhibits in a very high degree a man of statesmanlike mind. . . .
The whole volume is elevating and inspiring."

SCOTSMAN. — "No capable reader will rise from the perusal of these fresh and
vigorous pages without finding that he has got not only much food for reflection, but a
strong impulse in the direction of the higher life."

Carpenter (W. Boyd, Bishop of Ripon)—

TRUTH IN TALE. Addresses, chiefly to Children. Crown 8vo.
45. 6d.

THE PERMANENT ELEMENTS OF RELIGION: Bampton
Lectures, 1887. 2nd Edition. Crown 8vo. 6s.

TWILIGHT DREAMS. Crown 8vo. 45. 6d.
LECTURES ON PREACHING. Crown 8vo. 35. 6d. net.

TIMES. — "These Lectures on Preaching, delivered a year ago in the Divinity
School at Cambridge, are an admirable analysis of the intellectual, ethical, spiritual,
and rhetorical characteristics of the art of preaching. In six lectures the Bishop deals
successfully with the preacher and his training, with the sermon and its structure, with
the preacher and his age, and with the aim of the preacher. In each case he is practical,
suggestive, eminently stimulating, and often eloquent, not with the mere splendour of
rhetoric, but with the happy faculty of saying the right thing in well-chosen words. "

SPEAKER. — "Dr. Boyd Carpenter is himself a master of assemblies, and in these
wise and vivacious pages he discusses with admirable clearness and point what are the
conditions of success in the pulpit, and what is the secret of power. He illustrates his
theme by a wide survey of literature and art, as well as religion and morals, and he de-
scribes with uncommon felicity the spiritual, intellectual, and ethical aspects of the art
of persuasion when directed to the most lofty themes or most commonplace duties. The
book is quick with life and full of practical suggestions."

THEOLOGICAL CATALOGUE 21

Carpenter (W. Boyd, Bishop of Ripon) — continued.

SOME THOUGHTS ON CHRISTIAN REUNION. Being a
Charge to the Clergy. Crown 8vo. 35. 6d. net.

TIMES. — " Dr. Boyd Carpenter treats this very difficult subject with moderation
and good sense, and with a clear-headed perception of the limits which inexorably cir-
cumscribe the natural aspirations of Christians of different churches and nationalities for
a more intimate communion and fellowship."

LEEDS MERCURY.— "He discusses with characteristic vigour and felicity the
claims which hinder reunion, and the true idea and scope of catholicity."

Cazenove (J. Gibson).— CONCERNING THE BEING AND
ATTRIBUTES OF GOD. 8vo. 53.

Church (Dean) —

HUMAN LIFE AND ITS CONDITIONS. Crown 8vo. 6s.

THE GIFTS OF CIVILISATION, and other Sermons and Lectures.
2nd Edition. Crown 8vo. 75. 6d.

DISCIPLINE OF THE CHRISTIAN CHARACTER, and other
Sermons. Crown 8vo. 45. 6d.

ADVENT SERMONS. 1885. Crown 8vo. 45. 6d.
VILLAGE SERMONS. Crown 8vo. 6s.
VILLAGE SERMONS. Second Series. Crown 8vo. 6s.
CATHEDRAL AND UNIVERSITY SERMONS. Crown 8vo. 6s.
PASCAL AND OTHER SERMONS. Crown 8vo. 6s.

TIMES. — " They are all eminently characteristic of one of the most saintly of modern
divines, and one of the most scholarly of modern men of letters."

SPECTATOR. — "Dean Church's seem to us the finest sermons published since
Newman's, even Dr. Liddon's rich and eloquent discourses not excepted, — and they
breathe more of the spirit of perfect peace than even Newman's. They cannot be called
High Church or Broad Church, much less Low Church sermons ; they are simply the
sermons of a good scholar, a great thinker, and a firm and serene Christian."

PALL MALL GAZETTE.— " Such sermons as Dean Church's really enrich the
national literature. We may well hope they do more. The discourse which concludes
this volume, ' Life in the Light of Immortality,1 supplies the Christian apologist with an
argument the cogency of which it is difficult to imagine impaired, and interprets to the
Christian believer a sure and certain hope. Nothing in these days is more needed."

CLERGYMAN'S SELF-EXAMINATION CONCERNING THE
APOSTLES' CREED. Extra fcap. 8vo. is. 6d.

A CONFESSION OF FAITH. By an UNORTHODOX BELIEVER.
Fcap. 8vo. 35. 6d.

GRAPHIC. — "The book not only abounds with spiritual charm and metaphysical
insight, but it is an excellent specimen of good hard thinking and close reasoning, in which
the reader will find plenty of capital exercise for the intellectual muscles."

Congreve (Rev. John).— HIGH HOPES AND PLEADINGS
FOR A REASONABLE FAITH, NOBLER THOUGHTS,
LARGER CHARITY. Crown 8vo. 55.

Cooke (Josiah P.) — RELIGION AND CHEMISTRY. Cr.

8vo. 75. 6d.

THE CREDENTIALS OF SCIENCE, THE WARRANT OF
FAITH. 8vo. 8s. 6d. net.

22 MACMILLAN AND CO.'S

Cotton (Bishop).— SERMONS PREACHED TO ENGLISH

CONGREGATIONS IN INDIA. Crown 8vo. 73. 6d.
Cunningham (Rev. W.) — CHRISTIAN CIVILISATION,
WITH SPECIAL REFERENCE TO INDIA. Cr. Svo. 55.
Curteis (Rev. G. H.)— THE SCIENTIFIC OBSTACLES TO
CHRISTIAN BELIEF. The Boyle Lectures, 1884. Cr. Svo. 6s.
Davidson (R. T., Bishop of Winchester) — A CHARGE DE-
LIVERED TO THE CLERGY OF THE DIOCESE OF
ROCHESTER, October 29, 30, 31, 1894. Svo. Sewed. 2s. net.
Davies (Rev. J. Llewelyn) —

THE GOSPEL AND MODERN LIFE. 2nd Edition, to which is
added Morality according to the Sacrament of the Lord's Supper.
Extra fcap. Svo. 6s.
SOCIAL QUESTIONS FROM THE POINT OF VIEW OF

CHRISTIAN THEOLOGY. 2nd Edition. Crown Svo. 6s.
WARNINGS AGAINST SUPERSTITION. Extra fcap. Svo. 2s. 6d.
THE CHRISTIAN CALLING. Extra fcap. 8vo. 6s.
BAPTISM, CONFIRMATION, AND THE LORD'S SUPPER,
as interpreted by their Outward Signs. Three Addresses. New
Edition. Pott Svo. is.

ORDER AND GROWTH AS INVOLVED IN THE SPIRITUAL
CONSTITUTION OF HUMAN SOCIETY. Crown Svo. 35. 6d.

GLASGOW HERALD. — "This is a wise and suggestive book, touching upon many
of the more interesting questions of the present day. ... A book as full of hope as it is
of ability."

MANCHESTER GUARDIAN.— " He says what he means, but never more than
he means ; and hence his words carry weight with many to whom the ordinary sermon
would appeal in vain. . . . The whole book is well worth study."

ABERDEEN DAIL Y FREE PRESS.—'1 An able discussion of the true basis and
aim of social progress."

SCOTSMAN.— "Thoughtful and suggestive."

SCOTTISH LEADER.— " Bearing the impress of an earnest and original mind that
frequently shakes itself free from the fetters of conventional thinking . . . able and
thoughtful lectures. ... It is much to be desired that a work written on such broad and
honest lines may be widely read and its lessons carefully pondered."

Davies (W.) — THE PILGRIM OF THE INFINITE. A

Discourse addressed to Advanced Religious Thinkers on Christian
Lines. By WM. DAVIES. Fcap. Svo. 35. 6d.

GLASGOW HERALD.—11 Contains much earnest and stimulating thought.'
CHRISTIAN WORLD.— "We hail this work as one which in an age of much
mental unrest sounds a note of faith which appeals confidently to the highest intellect,
inasmuch as it springs out of the clearest intuitions of the human spirit."

MANCHESTER GUARDIAN.— "The little volume contains much that is attrac-
tive, much that is wise as well as impressive."

Diggle (Rev. J. W.) — GODLINESS AND MANLINESS.

A Miscellany of Brief Papers touching the Relation of Religion to

Life. Crown Svo. 6s.
Druinmond (Prof. James).— INTRODUCTION TO THE

STUDY OF THEOLOGY. Crown Svo. 55.
Ellerton (Rev. John). — THE HOLIEST MANHOOD, AND

ITS LESSONS FOR BUSY LIVES. Crown Svo. 6s.

THEOLOGICAL CATALOGUE 23

FAITH AND CONDUCT : An Essay on Verifiable Religion. Crown

8vo. ;s. 6d.
Farrar (Very Rev. F. W., Dean of Canterbury) —

THE HISTORY OF INTERPRETATION. Being the Bampton

Lectures, 1885. 8vo. i6s.
Collected Edition of the Sermons, etc. Crown 8vo. 35. 6d.

each.

SEEKERS AFTER GOD.

ETERNAL HOPE. Sermons Preached in Westminster Abbey.
THE FALL OF MAN, and other Sermons.

THE WITNESS OF HISTORY TO CHRIST. Hulsean Lectures.
THE SILENCE AND VOICES OF GOD.

IN THE DAYS OF THY YOUTH. Sermons on Practical Subjects.
SAINTLY WORKERS. Five Lenten Lectures.
EPHPHATHA : or, The Amelioration of the World.
MERCY AND JUDGMENT. A few words on Christian Eschatology.
SERMONS AND ADDRESSES delivered in America.
Fiske (John).— MAN'S DESTINY VIEWED IN THE LIGHT

OF HIS ORIGIN. Crown 8vo. 35. 6d.
Forbes (Rev. Granville).— THE VOICE OF GOD IN THE

PSALMS. Crown 8vo. 6s. 6d.

Fowle (Rev. T. W.)— A NEW ANALOGY BETWEEN
REVEALED RELIGION AND THE COURSE AND CON-
STITUTION OF NATURE. Crown Svo. 6s.
Fozell (W. J.)— GOD'S GARDEN : Sunday Talks with Boys.
By Rev. W. J. FOXELL, M.A. With an Introduction by Dean
FARRAR. Globe 8vo. 33. 6d.

SPEAKER. — "Deals with obvious problems of faith and conduct in a strain of
vigorous simplicity, and with an evident knowledge of the needs, the moods, the diffi-
culties of boy-life. It is the kind of book which instils lessons of courage, trust, patience,
and forbearance ; and does so quite as much by example as by precept."

Fraser (Bishop). — SERMONS. Edited by Rev. JOHN W.
DIGGLE. 2 vols. Crown Svo. 6s. each.

Glover (E.)— MEMORIALS OF EDWARD GLOVER. Com-
prising Twelve Sermons edited by the Rev. G. GLOVER. Crown
Svo. 33. net.
GLASGOW HERALD.— "The sermons are the simple and earnest utterances of a

highly educated man who clearly believed his creed and seems to have done his utmost

to live up to it."

Grane (W. L.)— THE WORD AND THE WAY: or, The
Light of the Ages on the Path of To-Day. Crown Svo. 6s.

SCOTSMAN. — "The author is evidently a well-equipped divine, as well as a man
of culture and taste.1'

MANCHESTER GUARDIAN.— " A broad liberality of view, a sound common
sense, and a transparent clearness which are very refreshing."

FREEMAN.—" Fresh and striking; rich in the application of old truths to new
circumstances."

Hamilton (John) —

ON TRUTH AND ERROR. Crown Svo. 53.

ARTHUR'S SEAT: or, The Church of the Banned. Crown Svo. 6s.

ABOVE AND AROUND : Thoughts on God and Man. 1 2mo. 2s. 6d.

24 MACMILLAN AND CO.'S

Hardwick (Archdeacon). — CHRIST AND OTHER MAS-
TERS, 6th Edition. Crown 8vo. IDS. 6d.

Hare (Julius Charles) —

THE MISSION OF THE COMFORTER. New Edition. Edited
by Dean PLUMPTRE. Crown 8vo. 75. 6d.

Harris (Rev. G. C.) — SERMONS. With a Memoir by
CHARLOTTE M. YONGE, and Portrait. Extra fcap. Svo. 6s.

Hort (F. J. A.)— THE WAY, THE TRUTH, THE LIFE.
Hulsean Lectures, 1871. Crown Svo. 6s.

f CA M BRIDGE REVIEW.—" Only to few is it given to scan the wide fields of truth
with clear vision of near and far alike. To what an extraordinary degree the late Dr
Hort possessed this power is shown by the Hulsean Lectures just published. They carry
us in the most wonderful way to the very centre of the Christian system ; no aspect of
truth, no part of the world, seems to be left out of view ; while in every page we recog-
nise the gathered fruits of a rare scholarship in the service of an unwearying thought."

JUDAISTIC CHRISTIANITY. Crown Svo. 6s.

SCOTSMAN.— "The great merit of Dr. Hort's lectures is that succinctly and yet
fully, and in a clear and interesting and suggestive manner, they give us not only his own
opinions, but whatever of worth has been advanced on the subject."

GLASGOW HERALD.— "Will receive a respectful welcome at the hands of all
biblical scholars. ... A model of exact and patient scholarship, controlled by robust
English sagacity, and it is safe to say that it will take a high place in the literature of the
subject."

Hughes (T.)— THE MANLINESS OF CHRIST. By THOMAS
HUGHES, Q.C. 2nd Ed. Fcap. Svo. 33. 6d.

GLOBE. — " The Manliness of Christ is a species of lay sermon such as Judge Hughes
is well qualified to deliver, seeing that manliness of thought and feeling has been the
prevailing characteristic of all his literary products."

BRITISH WEEKLY.— " A new edition of a strong book."

Hutton (R. H.)—

ESSAYS ON SOME OF THE MODERN GUIDES OF ENG-
LISH THOUGHT IN MATTERS OF FAITH. Globe Svo. 53.
THEOLOGICAL ESSAYS. Globe Svo. 53.

Hyde (W. DE W.)— OUTLINES OF SOCIAL THEOLOGY.

Crown Svo. 6s.

Dr. Hyde thus describes the object of his book : " This little book aims
to point out the logical relations in which the doctrines of theology will
stand to each other when the time shall come again for seeing Christian
truth in the light of reason and Christian life as the embodiment of love."

niingworth (Rev. J. R.)— SERMONS PREACHED IN A

COLLEGE CHAPEL. Crown Svo. 55.

UNIVERSITY AND CATHEDRAL SERMONS. Crown Svo. 55.
PERSONALITY, DIVINE AND HUMAN. Bampton Lectures,

1894. Crown Svo. 6s.

TIMES.—" Will take high rank among the rare theological masterpieces produced by
that celebrated foundation."

SCOTSMAN.—" Mr. Illingworth has evidently thought out the difficult subject with
which he deals for himself, and has given utterance to his views in a style at once scholarly
and popularly intelligible."

THEOLOGICAL CATALOGUE 25

GLASGOW HERALD.— "The entire absence of philosophical and theological
technicalities and the perfect lucidity of the style should commend them to many outside
of the circle of professional theologians.'1

MANCHESTER GUARDIAN,—" One of the most attractive theological wcrks of
the season."

EXPOSITOR. — " It is difficult to convey an adequate impression of the freshness
and strength of the whole argument. ... It is a book which no one can be satisfied with
reading once ; it is to be studied. And if frequent study of it should result in the modi-
fication of some of its statements, there will inevitably grow in the mind a sense of in-
debtedness for many valuable thoughts, and a deepening admiration of the rare philoso-
phical training, the full theological equipment, and the singular grace and strength of
treatment recognisable throughout the volume."

Jacob (Rev. J. A.) — BUILDING IN SILENCE, and other
Sermons. Extra fcap. 8vo. 6s.

James (Rev. Herbert).— THE COUNTRY CLERGYMAN
AND HIS WORK. Crown 8vo. 6s.

ROCK. — "There is in Mr. James's style a quaintness and aphoristic method, which
drives the nail in penetratingly and clinches it durably. ... In short, Mr. James has
condensed into this little volume and these half-dozen lectures the fruitful experience of
forty years, and every page is filled with judicious and earnest advice. We heartily re-
commend the book."

RECORD. — "The volume is one which should be in the hands of every candidate
for Holy Orders and of every clergyman who is wishing to learn. These lectures are
distinguished by their thoroughly practical character. No words are wasted, the reader's
mind is confronted with the difficulty or the remedy, stated in the plainest possible terms.
. . . We have said enough to show that this volume abounds in thoughtful suggestions,
which deserve to be pondered and put into practice."

Jeans (Rev. G. E.)— HAILEYBURY CHAPEL, and other
Sermons. Fcap. 8vo. 33. 6d.

Jellett (Rev. Dr.)—

THE ELDER SON, and other Sermons. Crown 8vo. 6s.
THE EFFICACY OF PRAYER. 3rd Edition. Crown 8vo. 55.

Joceline (E.)— THE MOTHER'S LEGACIE TO HER UN-
BORN CHILD. Cr. i6mo. 4s. 6d.

Kellogg (Rev. S. H.)— THE LIGHT OF ASIA AND THE

LIGHT OF THE WORLD. Crown 8vo. 73. 6d.
THE GENESIS AND GROWTH OF RELIGION. Cr. 8vo. 6s.

SCOTSMAN.—11 Full of matter of an important kind, set forth with praiseworthy
conciseness, and at the same time with admirable lucidity. . . . Dr. Kellogg has done
the work allotted to him with great ability, and everywhere manifests a competent ac-
quaintance with the subject with which he deals."

Kingsley (Charles)—

VILLAGE AND TOWN AND COUNTRY SERMONS. Crown

8vo. 35. 6d.

THE WATER OF LIFE, and other Sermons. Crown 8vo. 33. 6d.
SERMONS ON NATIONAL SUBJECTS, AND THE KING OF

THE EARTH. Crown 8vo. 35. 6d.
SERMONS FOR THE TIMES. Crown 8vo. 33. 6d.
GOOD NEWS OF GOD. Crown 8vo. 35. 6d.
THE GOSPEL OF THE PENTATEUCH, AND DAVID. Crown
8vo. 33. 6d.

26 MACMILLAN AND CO.'S

Kingsley (Charles) — continued.

DISCIPLINE, and other Sermons. Crown 8vo. 35. 6d.

WESTMINSTER SERMONS. Crown 8vo. 35. 6d.

ALL SAINTS' DAY, and other Sermons. Crown 8vo. 35. 6d.

ACADEMY. — "We can imagine nothing more appropriate than this edition fora
public, a school, or even a village library."

Kirkpatrick(Prof. A. F.)— THE DIVINE LIBRARY OF THE

OLD TESTAMENT. Its Origin, Preservation, Inspiration, and
Permanent Value. Crown 8vo. 35. net.

THE DOCTRINE OF THE PROPHETS. Warburtonian Lectures
1886-1890. Crown Svo. 6s.

Knight (W. A.)— ASPECTS OF THEISM. Svo. 8s. 6d.

Kynaston (Rev. Herbert, D.D.)— SERMONS PREACHED IN
THE COLLEGE CHAPEL, CHELTENHAM. Crown Svo. 6s.

Lightfoot (Bishop) —

LEADERS IN THE NORTHERN CHURCH : Sermons Preached
in the Diocese of Durham. 2nd Edition. Crown Svo. 6s.

ORDINATION ADDRESSES AND COUNSELS TO CLERGY.

Crown Svo. 6s.
CAMBRIDGE SERMONS. Crown Svo. 6s.

SERMONS PREACHED IN ST. PAUL'S CATHEDRAL. Crown

Svo. 6s.
SERMONS PREACHED ON SPECIAL OCCASIONS. Crown

Svo. 6s.
A CHARGE DELIVERED TO THE CLERGY OF THE

DIOCESE OF DURHAM, 25th Nov. 1886. Demy Svo. 2s.

ESSAYS ON THE WORK ENTITLED "Supernatural Reli-
gion." Svo. IDS. 6d.

DISSERTATIONS ON THE APOSTOLIC AGE. Svo. 145.
BIBLICAL ESSAYS. Svo. I2s.

TIMES, — " As representing all that is now available of the Bishop's profound learning
and consummate scholarship for the illustration of his great subject, the present volume
and its successor will be warmly welcomed by all students of theology."

Lyttelton (Hon. Rev. A. T.)— COLLEGE AND UNIVERSITY
SERMONS. Crown Svo. 6s.

TIMES.— " A course of sermons which may serve as an inte esting memorial of the
years during which Mr. Lyttelton was the Head of Selwyn College."

PALL MALL GA^ZETTE. — "A specimen of the best type of modern preaching,
quiet, sober, and effective."

SCOTTISH GUARDIAN.— "The scope of such sermons naturally permits greater
intellectual expression than is necessary in the ordinary discourse, and this is not want-
ing in the volume before us."

SCOTSMAN. — "The reader will naturally expect discourses delivered to such
audiences as these were, to be of a scholarly and thoughtful kind. And in this he will not
be disappointed."

GLASGOW HERALD.—" Marked throughout by the clear reasoning and sweet
seriousness which are characteristic of the better type of Anglican sermons."

THEOLOGICAL CATALOGUE 27

Maclaren (Rev. Alexander) —

SERMONS PREACHED AT MANCHESTER. nth Edition.

Fcap. 8vo. 45. 6d.

A SECOND SERIES OF SERMONS. 7th Ed. Fcap. 8vo. 45. 6d.
A THIRD SERIES. 6th Edition. Fcap. 8vo. 43. 6d.
WEEK-DAY EVENING ADDRESSES. 4th Ed. Fcap. 8vo. 2s. 6d.

THE SECRET OF POWER, AND OTHER SERMONS. Fcap.
8vo. 45. 6d.

Macmillan (Rev. Hugh)—

BIBLE TEACHINGS IN NATURE. i$th Ed. Globe 8vo. 6s.
THE TRUE VINE ; OR, THE ANALOGIES OF OUR LORD'S

ALLEGORY. 5th Edition. Globe Svo. 6s.
THE MINISTRY OF NATURE. 8th Edition. Globe Svo. 6s.
THE SABBATH OF THE FIELDS. 6th Edition. Globe Svo. 6s.
THE MARRIAGE IN CANA. Globe Svo. 6s.
TWO WORLDS ARE OURS. 3rd Edition. Globe Svo. 6s.
THE OLIVE LEAF. Globe Svo. 6s.

THE GATE BEAUTIFUL AND OTHER BIBLE TEACHINGS
FOR THE YOUNG. Crown Svo. 35. 6d.

SPEAKER. — "These addresses are, in fact, models of their kind — wise, reverent, and
not less imaginative than practical ; they abound in choice and apposite anecdotes and
illustrations, and possess distinct literary merit."

SCOTSMAN.—" Written in a style that is both simple and charming. Children and
the teachers of children will alike find the book full of wholesome food for reflection."

SCOTTISH LEADER. — "Dr. Macmillan's vivid presentation in simple language
of the facts of nature, and his adaptation of them to illustrate the facts of spiritual life,
make the book at once interesting and profitable to all its readers."

DAILY CHRONICLE. — "The subjects and the mode of treatment are quite put of
the common groove. Dr. Macmillan at once fixes the attention with some point of
interest, some familiar teaching of nature, or some striking fact of history or social life,
and weaves about his subject in the most natural and attractive fashion, the religious
lessons he desires to convey. . . . The poetic touch that beautifies all Dr. Macmillan's
writing is fresh in every one of these charming addresses. The volume is sure to meet
with cordial appreciation far beyond the sphere of its origin."

DUBLIN MAIL.—" A beautiful present for thoughtful young readers."

Mahaffy (Rev. Prof.)— THE DECAY OF MODERN PREACH-
ING : AN ESSAY. Crown Svo. 35. 6d.

Maturin (Rev. W.)— THE BLESSEDNESS OF THE DEAD
IN CHRIST. Crown Svo. 7s. 6d.

Maurice (Frederick Denison) —

THE KINGDOM OF CHRIST. 3rd Ed. 2 Vols. Cr. Svo. I2s.

SERMONS PREACHED IN COUNTRY CHURCHES. 2nd
Edition. Crown Svo. 6s.

THE CONSCIENCE. Lectures on Casuistry. 3rd Ed. Cr. Svo. 43. 6d.
DIALOGUES ON FAMILY WORSHIP. Crown Svo. 4s. 6d.

28 MACMILLAN AND CO.'S

Maurice (Frederick Denison) — continued.

THE DOCTRINE OF SACRIFICE DEDUCED FROM THE
SCRIPTURES. 2nd Edition. Crown 8vo. 6s.

THE RELIGIONS OF THE WORLD. 6th Edition. Cr. 8vo. 43. 6d.

ON THE SABBATH DAY; THE CHARACTER OF THE
WARRIOR; AND ON THE INTERPRETATION OF
HISTORY. Fcap. Svo. 2s. 6d.

LEARNING AND WORKING. Crown Svo. 45. 6d.

THE LORD'S PRAYER, THE CREED, AND THE COM-
MANDMENTS. Pott Svo. is.

Collected Works. Crown Svo. 35. 6d. each.

SERMONS PREACHED IN LINCOLN'S INN CHAPEL. In Six

Volumes. 35. 6d. each.

CHRISTMAS DAY AND OTHER SERMONS.
THEOLOGICAL ESSAYS.
PROPHETS AND KINGS.
PATRIARCHS AND LAWGIVERS.
THE GOSPEL OF THE KINGDOM OF HEAVEN.
GOSPEL OF ST. JOHN.
EPISTLE OF ST. JOHN.
LECTURES ON THE APOCALYPSE.
FRIENDSHIP OF BOOKS.
SOCIAL MORALITY.
PRAYER BOOK AND LORD'S PRAYER.
THE DOCTRINE OF SACRIFICE.
THE ACTS OF THE APOSTLES.

CHURCH TIMES.— "There is probably no writer of the present century to whom
the English Church owes a deeper debt of gratitude. . . . Probably he did more to
stop the stream of converts to Romanism which followed the secession of Newman than
any other individual, by teaching English Churchmen to think out the reasonableness
of their position."

SPEAKER. — "These sermons are marked in a conspicuous degree by high thinking
and plain statement."

TIMES. — "A volume of sermons for which the memory of Maurice's unique personal
influence ought to secure a cordial reception."

SCOTSMAN.— "They appear in a volume uniform with the recent collective
edition of Maurice's works, and will be welcome to the many readers to whom that
edition has brought home the teaching of the most popular among modern English
divines."

M'Curdy (J. F.)— HISTORY, PROPHECY, AND THE
MONUMENTS. 2 Vols. Vol. I. To the Downfall of Samaria.
Svo. 145. net. [Vol. II. in the Press.

TIMES. — "A learned treatise on the ancient history of the Semitic peoples as
interpreted by the new light obtained from the modern study of their monuments."

EXPOSITORY TIMES.— "The work is very able and very welcome. ... It will
take the place of all existing histories of these nations."

THEOLOGICAL CATALOGUE 29

Milligan (Rev. Prof. W.)— THE RESURRECTION OF OUR

LORD. Fourth Edition. Crown 8vo. 55.

SPECTATOR.— "The argument is put with brevity and force by Dr. Milligan, and
every page bears witness that he has mastered the literature of the subject, and has made
a special study of the more recent discussions on this aspect of the question. . . . The
remaining lectures are more theological. They abound in striking views, in fresh and
vigorous exegesis, and manifest a keen apprehension of the bearing of the fact of the
Resurrection on many important questions of theology. The notes are able and
scholarly, and elucidate the teaching of the text."

THE ASCENSION AND HEAVENLY PRIESTHOOD OF

OUR LORD. Baird Lectures, 1891. Crown 8vo. js. 6d.
Moorhotise (J., Bishop of Manchester) —

JACOB : Three Sermons. Extra fcap. 8vo. 35. 6d.

THE TEACHING OF CHRIST. Its Conditions, Secret, and

Results. Crown 8vo. 35. net.
CHURCH WORK: ITS MEANS AND METHODS. Crown

8vo. 35. net.

CHURCH TIMES.—11 It may almost be said to mark an epoch, and to inaugurate a
new era in the history of Episcopal visitation."

TIMES. — "A series of diocesan addresses, full of practical counsel, by one of the
most active and sagacious of modern prelates."

GLOBE. — "Throughout the volume we note the presence of the wisdom that comes
from long and varied experience, from sympathy, and from the possession of a fair and
tolerant mind."

MANCHESTER GUARDIAN.—" Full of interest and instruction for all who take
an interest in social and moral, to say nothing of ecclesiastical, reforms, and deserves to
find careful students far beyond the limits of those to whom it was originally addressed."

Murphy (J. J.)— NATURAL SELECTION AND SPIRITUAL
FREEDOM. Gl. 8vo. 55.

SPECTATOR. — "This is a little volume of very thoughtful and acute detached
essays on subjects which have been forced on men's attention by the modern discoveries
concerning evolution, and by the consideration of the relation of man's physical to his
moral nature raised by these discoveries."

SCOTSMAN. — " The volume is the production ol a cultured and thoughtful writer,
who has the gift of presenting his thoughts in a thoroughly interesting and attractive
manner."

Myers (F. W. H.)— SCIENCE AND A FUTURE LIFE.

Gl. 8vo. 55.
Mylne (L. G., Bishop of Bombay).— SERMONS PREACHED

IN ST. THOMAS'S CATHEDRAL, BOMBAY. Crown 8vo. 6s.

SCOTSMAN. — "They are thoughtful, earnest, and practical, and, as regards their
literary qualities, unexceptionable."

IRISH ECCLESIASTICAL GAZETTE.-" Dr. Mylne is very practical in his
teaching. . . . These sermons are full of manly earnestness, and a sweet persuasiveness
on the side of all that is true and noble in Christian living."

METHODIST TIMES.— " They contain very little theology, but a great deal of
timely and sensible ad vice."

LITERARY WORLD.—" Twenty excellent sermons. . . . There is an honesty
and courage in these sermons which are worthy of the Christian pulpit. . . . We have
quoted enough to show ample justification for the Bishop's venture in giving these
thoughtful and pointed discourses to a wider public than that which could have made
their acquaintance in his Indian diocese."

Pattison (Mark). — SERMONS. Crown 8vo. 6s.

PAUL OF TARSUS. 8vo. IDS. 6d.

PHILOCHRISTUS. Memoirs of a Disciple of the Lord. 3rdEd. 8vo. 123.

30 MACMILLAN AND CO.'S

Plumptre (Dean). — MOVEMENTS IN RELIGIOUS
THOUGHT. Fcap. 8vo. 35. 6d.

Potter (R.)— THE RELATION OF ETHICS TO RELIGION.

Crown 8vo. 2s. 6d.

REASONABLE FAITH : A Short Religious Essay for the Times. By
"Three Friends." Crown 8vo. is.

Reichel (C. P., Bishop of Meath)—

THE LORD'S PRAYER, and other Sermons. Crown 8vo. ;s. 6d.
CATHEDRAL AND UNIVERSITY SERMONS. Crown Svo. 6s.

SCOTTISH LEADER.— "Unusually able . . . all well worth reading."
SCOTSMAN. — " Able and telling in argument. They deal in an effective manner
with some of the main difficulties of belief."

GLASGOW HERALD. — " These sermons are of an altogether superior type."

Rendall (Rev. F.)— THE THEOLOGY OF THE HEBREW
CHRISTIANS. Crown Svo. 55.

Reynolds (H. R.)— NOTES OF THE CHRISTIAN LIFE.
Crown Svo. 75. 6d.

Robinson (Prebendary H. G.)— MAN IN THE IMAGE OF
GOD, and other Sermons. Crown Svo. 75. 6d.

Russell (Dean).— THE LIGHT THAT LIGHTETH EVERY
MAN : Sermons. With an introduction by Dean PLUMPTRE,
D.D. Crown Svo. 6s.

SCOTSMAN.—1' Of Maurice he was the devoted friend and disciple, and, according
to Dr. Plumptre, the one who most resembled that very excellent man ... in char-
acter and spirit. The sermons contained in this volume are unquestionably such as
might be expected from such antecedents. They are evidently the production of a
deeply earnest and high-toned mind."

GLASGOW HERALD.— "The sermons in the volume speak of a mind and heart
in genuine affinity with the spiritual struggles of the time, and are tinged with the beauty
of a rich poetic nature."

BRITISH WEEKLY.—" They are good sermons."

Salmon (Rev. George, D.D., Provost of Trinity College,

Dublin) —
NON-MIRACULOUS CHRISTIANITY, and other Sermons. 2nd

Edition. Crown Svo. 6s.
GNOSTICISM AND AGNOSTICISM, and other Sermons. Crown

Svo. 73. 6d.
Sandford (C. W., Bishop of Gibraltar). — COUNSEL TO

ENGLISH CHURCHMEN ABROAD. Crown Svo. 6s.
SCOTCH SERMONS, 1880. By Principal CAIRO and others. 3rd

Edition. Svo. los. 6d.
Seeley (Sir J. R.)— ECCE HOMO : A Survey of the Life and

Work of Jesus Christ. Globe Svo. 55.
NATURAL RELIGION. Globe Svo. 55.

A THENsEUM.—" If it be the function of a genius to interpret the age to itself, this
as a work of genius. It gives articulate expression to the higher strivings of the time.
It puts plainly the problem of these latter days, and so far contributes to its solution ; a

THEOLOGICAL CATALOGUE 31

positive solution it scarcely claims to supply. No such important contribution to the
question of the time has been published in England since the appearance in 1866 of Ecce
Homo. . . . The author is a teacher whose words it is well to listen to ; his words are
wise but sad ; it has not been given him to fine them with faith, but only to light them
with reason. His readers may at least thank him for the intellectual illumination, if they
cannot owe him gratitude for any added favour. ... A book which we assume will be
read by most thinking Englishmen."

PALL MALL GAZETTE.— " This is one of those rare things in our modern
literature — a really speculative book ; and the speculation, whatever else we may think
of it, is both ingenious and serious. It is work in the region, not of dogmas or contro-
versies, but of ideas."

SCOTSMAN. — "In working out his conception of Natural Religion, the author
speaks with admirable force, and occasionally with sarcasm and humour, which blend
with passages of considerable literary skill."

MANCHESTER GUARDIAN.— "The present issue is a compact, handy, well-
printed edition of a thoughtful and remarkable book. "

Service (Rev. John).— SERMONS. With Portrait. Crown 8vo. 6s.

Shirley (W. N.) — ELIJAH : Four University Sermons. Fcap.
8vo. 2s. 6d.

Smith (Rev. Travers).— MAN'S KNOWLEDGE OF MAN
AND OF GOD. Crown 8vo. 6s.

Smith (W. Saumarez).— THE BLOOD OF THE NEW
COVENANT : A Theological Essay. Crown 8vo, 2s. 6d.

Stanley (Dean) —

THE NATIONAL THANKSGIVING. Sermons preached in

Westminster Abbey. 2nd Edition. Crown 8vo. 2s. 6d.
ADDRESSES AND SERMONS delivered during a visit to the
United States and Canada in 1878. Crown 8vo. 6s.

Stewart (Prof. Balfour) and Tait (Prof. P. G.)— THE UNSEEN
UNIVERSE; OR, PHYSICAL SPECULATIONS ON A
FUTURE STATE. 1 5th Edition. Crown 8vo. 6s.
PARADOXICAL PHILOSOPHY: A Sequel to "The Unseen
Universe." Crown 8vo. 7s. 6d.

Stubbs (Dean).— FOR CHRIST AND CITY. Sermons and

Addresses. Crown 8vo. 6s.
CHRISTUS IMPERATOR. A Series of Lecture-Sermons on the

Universal Empire of Christianity. Edited by C. W. STUBBS,

D.D. Crown 8vo. 6s.

The discourses included in this volume were delivered in 1893 m the
Chapel - of - Ease to the Parish Church of Wavertree — at that time the
centre of much excellent social work done by Mr. Stubbs, who had not
yet been promoted to the Deanery of Ely. The following are the subjects
and the preachers : — The Supremacy of Christ in all Realms : by the Very
Rev. Charles Stubbs, D.D., Dean of Ely.— Christ in the Realm of History :
by the Very Rev. G. W. Kitchen, D.D., Dean of Durham. — Christ in the
Realm of Philosophy: by the Rev. R. E. Bartlett, M.A., Bampton
Lecturer in 1888. — Christ in the Realm of Law : by the Rev. J. B.
Heard, M.A., Hulsean Lecturer in 1893. — Christ in the Realm of Art :
by the Rev. Canon Rawnsley, M.A., Vicar of Crosthwaite. — Christ in the
Realm of Ethics : by the Rev. J. Llewelyn Davies, D.D., Vicar of Kirkby

C

32 MACMILLAN AND CO.'S

Lonsdale, and Chaplain to the Queen. — Christ in the Realm of Politics :
by the Rev. and Hon. W. H. Freemantle, M.A., Canon of Canterbury. —
Christ in the Realm of Science: by the Rev. Brooke Lambert, B.C.L.,
Vicar of Greenwich. — Christ in the Realm of Sciology : by the Rev. S. A.
Barnett, M.A., Warden of Toynbee Hall, and Canon of Bristol. — Christ
in the Realm of Poetry : by the Very Rev. Charles Stubbs, D.D., Dean
of Ely.

SCOTSMAN. — " Their prelections will be found stimulating and instructive in a high
degree. The volume deserves recognition as a courageous attempt to give to Christianity
its rightful place and power in the lives of its professors."

GLASGOW/ HERALD. — "This is a very interesting and even in some respects a
notable book. It might almost be regarded as the manifesto of an important party in
the Church of England."

Tait (Archbishop) —

THE PRESENT POSITION OF THE CHURCH OF ENGLAND.

Being the Charge delivered at his Primary Visitation. 8vo. 33. 6d.
DUTIES OF THE CHURCH OF ENGLAND. Being seven

Addresses delivered at his Second Visitation. 8vo. 43. 6d.
THE CHURCH OF THE FUTURE. Charges delivered at his

Third Quadrennial Visitation. 2nd Edition. Crown 8vo. 35. 6d.

Taylor (Isaac).— THE RESTORATION OF BELIEF. Crown
8vo. 8s. 6d.

Temple (Frederick, Bishop of London) —

SERMONS PREACHED IN THE CHAPEL OF RUGBY

SCHOOL. SECOND SERIES. 3rd Ed. Extra fcap. Svo. 6s.
THIRD SERIES. 4th Edition. Extra fcap. 8vo. 6s.
THE RELATIONS BETWEEN RELIGION AND SCIENCE.

Bampton Lectures, 1884. 7th and Cheaper Ed. Cr. 8vo. 6s.

Trench (Archbishop).— HULSEAN LECTURES. 8vo. 73. 6d.

Tulloch (Principal).— THE CHRIST OF THE GOSPELS
AND THE CHRIST OF MODERN CRITICISM. Extra
fcap. 8vo. 45. 6d.

Vaughan (C. J., Dean of Llandaff)—

MEMORIALS OF HARROW SUNDAYS. 5th Edition. Crown

Svo. i os. 6d.

EPIPHANY, LENT, AND EASTER. 3rd Ed. Cr. Svo. los. 6d.
HEROES OF FAITH. 2nd Edition. Crown Svo. 6s.
LIFE'S WORK AND GOD'S DISCIPLINE. 3rd Edition.

Extra fcap. Svo. 2s. 6d.
THE WHOLESOME WORDS OF JESUS CHRIST. 2nd

Edition. Fcap. Svo. 33. 6d.

FOES OF FAITH. 2nd Edition. Fcap. Svo. 35. 6d.
CHRIST SATISFYING THE INSTINCTS OF HUMANITY.

2nd Edition. Extra fcap. Svo. 35. 6d.
COUNSELS FOR YOUNG STUDENTS. Fcap. Svo. 2s. 6d.

THEOLOGICAL CATALOGUE 33

Vaughan (C. J., Dean of Llandaff ) — continued.

THE TWO GREAT TEMPTATIONS. 2nd Ed. Fcap. 8vo. 33. 6d.

ADDRESSES FOR YOUNG CLERGYMEN. Extra fcap. 8vo.

45. 6d.
" MY SON, GIVE ME THINE HEART." Extra fcap. 8vo. 55.

REST AWHILE. Addresses to Toilers in the Ministry. Extra fcap.

8vo. 53.

TEMPLE SERMONS. Crown 8vo. IDS. 6d.
AUTHORISED OR REVISED ? Sermons on some of the Texts in

which the Revised Version differs from the Authorised. Crown

8vo. 7s. 6d.
LESSONS OF THE CROSS AND PASSION. WORDS FROM

THE CROSS. THE REIGN OF SIN. THE LORD'S

PRAYER. Four Courses of Lent Lectures. Crown 8vo. IDS. 6d.

UNIVERSITY SERMONS. NEW AND OLD. Cr. 8vo. los. 6d.

NOTES FOR LECTURES ON CONFIRMATION. Fcap. 8vo.

is. 6d.
THE PRAYERS OF JESUS CHRIST : a closing volume of Lent

Lectures delivered in the Temple Church. Globe 8vo. 35. 6d.

DONCASTER SERMONS. Lessons of Life and Godliness, and

Words from the Gospels. Cr. 8vo. IDS. 6d.

RESTFUL THOUGHTS IN RESTLESS TIMES. Cr. 8vo. 53.
LAST WORDS IN THE TEMPLE CHURCH. Globe 8vo. 55.

TIMES. — " A volume of sermons for which the title and the name of the preacher will
speak more than any recommendation of ours. "

SCOTSMAN. — "Their earnestness and strength of thought distinguish them greatly
amid the innumerable instances of pulpit oratory which come before the world in books."

MANCHESTER GUARDIAN.— "The whole volume will be very welcome to Dr.
Vaughan's many admirers."

SATURDAY REVIEW.— "These discoveries in thought, in style, have so much
that is permanent and fine about them that they will stand the ordeal of being read by
any serious man, even though he never heard Dr. Vaughan speak."

LEEDS MERCURY.— " Are such as only one possessed of his great ability, varied
attainments, and rich experience could have produced. "

Vaughan (Rev. D. J.)— THE PRESENT TRIAL OF FAITH.

Crown 8vo. 55.

QUESTIONS OF THE DAY, SOCIAL, NATIONAL, AND
RELIGIOUS. Crown 8vo. 55.

NATIONAL OBSERVER.— "In discussing Questions of the Day Mr. D. J.
Vaughan speaks with candour, ability, and common sense."

SCOTSMAN. — "They form an altogether admirable collection of vigorous and
thoughtful pronouncements on a variety of social, national, and religious topics."

GLASGOW HERALD. — " A volume such as this is the best reply to those friends
of the people who are for ever complaining that the clergy waste their time preaching
antiquated dogma and personal salvation, and neglect the weightier matters of the law."

MANCHESTER GUARDIAN.— "Hz speaks boldly as well as thoughtfully, and
what he has to say is always worthy of attention."

EXPOSITOR Y TIMES.—11 Most of them are social, and these are the most interest-
ing. And one feature of peculiar interest is that in those sermons which were preached
twenty years ago Canon Vaughan saw the questions of to-day, and suggested the remedies
we are beginning to apply."

34 MACMILLAN AND CO.'S

Vaughan (Rev. E. T.)— SOME REASONS OF OUR CHRIS.
TIAN HOPE. Hulsean Lectures for 1875. Crown 8vo. 6s. 6d.

Vaughan (Rev. Robert). — STONES FROM THE QUARRY.

Sermons. Crown Svo. 55.

BRITISH WEEKLY.—" Though these sermons do not in every respect correspond
to our ideal of popular preaching, having in them here and there too much of the essay
style of sermonising, they are unquestionably able and fascinating. . . . Mr. Vaughan's
style has the charm often of originality, and always of independence, and we never lose
consciousness of the fact that we are reading the words of one whose faith is no mere
parrot-cry, but the expression of an intelligent and well-grounded conviction. ... It is
a pleasure to come across sermons of an order which will prove, even to the most sceptical,
that theology is still a living force, and which exemplify the union of intellectual robustness,
devout Christian faith, and a spiritual refinement."

SHEFFIELD DAILY TELEGRAPH. — "There are nineteen sermons in the
volume. It is noteworthy that they are all short, the preacher possessing the rare power
of expressing crisply and concisely what he means. A singular success in saying much in
few words is accompanied by exceptional lucidity and orderly sequence of statement and
argument. Stones from the Quarry is one of the books of sermons which ought to live."

NEWCASTLE CHRONICLE.— "These able, earnest, and eloquent sermons."

Venn (Rev. John).— ON SOME CHARACTERISTICS OF
BELIEF, SCIENTIFIC AND RELIGIOUS. Svo. 6s. 6d.

Ward (W.)— WITNESSES TO THE UNSEEN, AND
OTHER ESSAYS. Svo. IDS. 6d.

ST. JAMES'S GAZETTE.— "Mr. Ward's reputation as a philosophical thinker at
once accurate, candid, and refined, and as the master of a literary style alike vigorous,
scholarly, and popular, has been amply established by his previous works. That it is well
worthy of his reputation, is enough to say in commendation of his new book."

DAILY CHRONICLE.— "His whole .book recalls men to those witnesses for the
unseen, which laboratories cannot analyse, yet which are abundantly rational."

TIMES. — " A series of brilliant and suggestive essays. . . . This pregnant and sug-
gestive view of the larger intellectual tendencies of our own and other ages is enforced
and illustrated by Mr. Ward with much speculative insight and great literary brilliancy."

Welldon (Rev. J. E. C.)— THE SPIRITUAL LIFE, and
other Sermons. Crown Svo. 6s.

SCOTTISH LEADER.— "In a strain of quiet, persuasive eloquence, Mr. Welldon
treats impressively of various aspects of the higher life. His discourses cannot fail both
to enrich the heart and stimulate the mind of the earnest reader."

GLASGOW HERALD.—" They are cultured, reverent, and thoughtful produc-
tions."

Westcott (B. F., Bishop of Durham)—

ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES.

Sermons. Crown Svo. 45. 6d.
GIFTS FOR MINISTRY. Addresses to Candidates for Ordination.

Crown Svo. is. 6d.
THE VICTORY OF THE CROSS. Sermons preached during Holy

Week, 1888, in Hereford Cathedral. Crown Svo. 33. 6d.
FROM STRENGTH TO STRENGTH. Three Sermons (In

Memoriam J. B. D.) Crown Svo. 2s.

THE REVELATION OF THE RISEN LORD. Cr. Svo. 6s.
THE HISTORIC FAITH. 3rd Edition. Crown Svo. 6s.
THE GOSPEL OF THE RESURRECTION. 6th Ed. Cr. Svo. 6s.
THE REVELATION OF THE FATHER. Crown Svo. 6s.
CHRISTUS CONSUMMATOR. 2nd Edition. Crown Svo. 6s.

THEOLOGICAL CATALOGUE 35

Westcott (B. F., Bishop of Durham) — continued.

SOME THOUGHTS FROM THE ORDINAL. Cr. Svo. is. 6d.
SOCIAL ASPECTS OF CHRISTIANITY. Crown Svo. 6s.
ESSAYS IN THE HISTORY OF RELIGIOUS THOUGHT IN

THE WEST. Globe Svo. 53.
THE GOSPEL OF LIFE. Cr. Svo. 6s.
THE INCARNATION AND COMMON LIFE. Crown Svo. 95.

GLASGOW ff£PALD.—"The teaching throughout is eminently inspiring. . . .
There is a mystical strain in it, and yet it is direct and practical at the same time."

TIMES, — "A collection of sermons which possess, among other merits, the rare one
of actuality, reflecting, as they frequently do, the Bishop's well-known and eager interest
in social problems of the day."

White (A. D.)— A HISTORY OF THE WARFARE OF
SCIENCE WITH THEOLOGY IN CHRISTENDOM. By
ANDREW DICKSON WHITE, LL.D. (Yale), L.H.D. (Columbia),
Ph.D. (Jena), late President and Professor of History at Cornell
University. In Two Vols. Svo. 2 is. net.

DAILY CHRONICLE.— "The story of the struggle of searchers after truth with
the organised forces of ignorance, bigotry, and superstition is the most inspiring chapter
in the whole history of mankind. That story has never been better told than by the
ex-President of Cornell University in these two volumes."

SCOTSMAN. — " It has qualities of substantial scholarship and genuine concern for
the advancement of knowledge which will recommend it to the attention of readers
beyond the circle of those immediately interested in the welfare of the Cornell University."

Whittuck (C. A.)— THE CHURCH OF ENGLAND AND
RECENT RELIGIOUS THOUGHT. Crown Svo. 75. 6d.

TIMES. — " His grasp of the subject is comprehensive, and his thought is often
original and full of striking suggestions."

GLASGOW HERALD.— " An able, vigorous, and temperately written book."

Wickham (Rev. E. C.)— WELLINGTON COLLEGE

SERMONS. Crown Svo. 6s.
Wilkins (Prof. A. S.)— THE LIGHT OF THE WORLD : an

Essay. 2nd Edition. Crown Svo. 35. 6d.
Williamson (M. B.)— THE TRUTH AND THE WITNESS.

By M. B. WILLIAMSON, M.A. Crown Svo. 43. 6d.

BRITISH WEEKLY.—" A thoughtful little treatise."

SCOTSMAN.— " All who read it will recognise its learning, its power of subtle
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topics."

Willink (A.)— THE WORLD OF THE UNSEEN. Cr. Svo.

35. 6d.
Wilson (J. M., Archdeacon of Manchester) —

SERMONS PREACHED IN CLIFTON COLLEGE CHAPEL.

Second Series. 1888-90. Crown Svo. 6s.
ESSAYS AND ADDRESSES. Crown Svo. 2s. 6d. net.
This work, a new edition of which has been called for, deals exclusively
with principles. It cannot, therefore, be out of date, and the author, in
revising it for the press, has not found it necessary to make any alterations.
The subjects are : — Water — Some Properties and Peculiarities of it ; a
Chapter in Natural Theology ; Morality in Public Schools, and its Relation

36 MACMILLAN AND CO.'S THEOLOGICAL CATALOGUE

to Religion — A Fragment ; The Need of giving Higher Biblical Teaching
and Instruction on the Fundamental Questions of Religion and Christianity ;
The Theory of Inspiration, or, Why Men do not Believe the Bible ; Letter
to a Bristol Artisan ; The Limits of Authority and Free Thought ; Church
Authority : Its Meaning and Value ; Christian Evidences ; Miracles ;
Evolution : An Elementary Lecture ; Fundamental Church Principles ;
Roman Stoicism as a Religion.

GUARDIAN.— " We heartily welcome a new edition of Archdeacon Wilson's
Essays and Addresses."

SPEAKER. — "We are glad to welcome a new edition of the Archdeacon of
Manchester's Essays and A ddresses. . . . These addresses are manly, straightforward,
and sagacious ; and they are, moreover, pervaded with a deep sense of responsibility and
unfailing enthusiasm."

Wilson (J. M., Archdeacon of Manchester) — continued.

SOME CONTRIBUTIONS TO THE RELIGIOUS THOUGHT
OF OUR TIME. Crown 8vo. 6s.

Wood (C. J.) SURVIVALS IN CHRISTIANITY. Cr. 8vo. 6s.

MANCHESTER GUARDIAN.—''1 Striking, stimulating and suggestive lectures.
. . , The author writes with the boldness and conviction of a mystic ; he brings wide
reading to bear upon every branch of his subject, and his book is impressive and
interesting throughout. "

Printed by R. & R. CLARK, LIMITED, Edinburgh.

xiv. 10.9.96.